3.3 Gathering To Judgment

"The holy angels with him"

Practically and concretely, how will we be gathered to judgment? How? When? It seems that the Angels will suddenly appear to us in the course of our mundane lives, and invite us to go to meet Christ. "The reapers" of the harvest "are the angels"; it is they who will gather the believers, and then divide them into wheat and tares (Mt. 13:40-42). As men gather in a net and sort out the fish, so the angels will at judgment day (Mt. 13:47-50). "Men (angels) gather (the branches), and cast them into the fire, and they are burned" (Jn. 15:6). This same equation of men and angels is seen in Lk. 6:38, this time concerning how the angels will mete out rewards as well as punishment at the judgment: "Give, and it shall be given unto you; good measure, pressed down, and shaken together...shall men (angels) give into your bosom (at the judgment; ordinary men certainly don't do so in this life!). For with the same measure that ye mete withal it shall be measured to you again"- very much the language of judgment to come (Lk. 6:38 cp. Mt. 7:1,2). This association of "men" (angels) with the judgment is fitting, seeing that our guardian angel will have been with us through every up and down of life. Speaking of the principle of responsibility upon which our judgment will be conducted, the Lord hints at this: "to whom men (our guardian angels?) have committed much, of him they will ask the more" (Lk. 12:48). In a judgment context, Paul charges Timothy before the angels of the elect, i.e. our guardian Angels- as if to say 'They are watching over you now, they will be there again at judgment and look back to your present life; so behave as you should as a man under God's judgment' (1 Tim. 5:21). The Lord responds to the question about how we will get to judgment by saying that eagles fly to where the body is (Mt. 24:28). It’s possible to interpret eagles as Angels- e.g. Rev. 8:13 speaks of an Angel flying through the sky in the last day, crying ‘woe’- the Greek ouai would’ve been understood as an imitation of the noise an eagle makes. And there are other links between Rev. 8 and Mt. 24. So perhaps the Lord’s answer was that we are not to worry about getting there, as our Angels will take us to judgment. Zech. 14:5 speaks of the coming of the Lord Jesus “and all the holy ones with him”. But it is applied to the believers in 1 Thess. 3:13 and to the Angels in 2 Thess. 1:7. In this sense, the believers come with their Angels to judgment; but because the process happens in a moment of time, it appears that in fact Jesus returns with the faithful. This is why elsewhere the Lord Jesus is described as returning both with Angels (Mt. 16:27; 25:31; Lk. 9:26) and with the saints (Rev. 19:14 cp. 17:14).

Angels And Judgment

- "The reapers" of the harvest "are the angels"; it is they who will gather the believers, and then divide them into wheat and tares (Mt. 13:40-42)

- As men gather in a net and sort out the fish, so the angels will at judgment day (Mt. 13:47-50).

- "Men (angels) gather (the branches), and cast them into the fire, and they are burned" (Jn. 15:6).

- "Give, and it shall be given unto you; good measure, pressed down, and shaken together...shall men (angels) give into your bosom (at the judgment; ordinary men certainly don't do so in this life!). For with the same measure that ye mete withal it shall be measured to you again" (Lk. 6:38 cp. Mt. 7:1,2).

- "To whom men (our guardian angels?) have committed much, of him they will ask the more" (Lk. 12:48).

Initially, it does not appear that there will be much compulsion to come to the judgment. After a meeting of the Lord in the air (1 Thess. 4:17), both sheep and goats eventually appear before the judgment seat. The point has been made that when the Angels first come to call us to judgment at the second coming (Matt. 13:39), there will be an element of choice as to whether we immediately accept the call to go and meet Christ. “In that day” we will have the choice to go and take our goods from the house, or to go immediately with the Lord (Lk. 17:31). Under the law, the trumpet sounded and Israel had to gather themselves together (Num. 10:4); yet Paul says in Thessalonians that the Lord comes with a trumpet to gather His people together. If this is indeed based upon the Old Testament pattern, then there is an element of choice as to whether we gather ourselves unto Him- at least initially. Noah and Lot were invited, not forced, to leave the world. Those who respond to Christ's return "immediately" will be accepted, implying that the unworthy delay. This means that the response is optional in the first instance (Lk. 12:36). There are other indications of this.  The most obvious is in the parable of the virgins, where the wise go out to meet their Lord immediately, whilst the foolish delay in order to spiritually prepare themselves. Our attitude in that split second is so vital. The rejected will mourn and wail, in anticipation of their future condemnation, when they see the sign of the Son of man indicating His imminent coming (Mt. 24:30,31). And this is why there is the implication that effectively, the division between sheep and goats happens in the gathering process (Mt. 25:33); our response to the gathering is our judgment. The parables invite us to see the Lord gathering the wheat to one place and the tares to another, as if the gathering is the judgment (Mt. 13:30); the wheat is gathered to the garner, and the chaff to the place of burning (Mt. 3:12). The Angel who reaps for judgment 'thrusts in' his sickle, and 'casts out' the wicked in rejection (Rev. 14:19). But 'thrust in' and 'cast out' in that verse both translate the same Greek word ballo- the implication being that the gathering-to-judgment process is in fact the separation process. Likewise the net is "cast" into the sea in order to gather people for judgment, and then the rejected are "cast" away (Mt. 13:47,48).

The collapse of time around the events of the judgment would explain this equation between the gathering and the judgment. The wicked will "immediately" feel that the house of their pseudo-spirituality has totally collapsed, as soon as the rain of judgment comes down (Lk. 6:49). The 'rain' will be a symbol of blessing for the righteous, and of judgment for the wicked. Likewise the cup of wine is another double symbol- of blessing, and of condemnation. Yet we know that there will be a process of condemnation- they will argue back with their Lord, expecting a reward for their good works…but underneath, "immediately" from their first knowledge of the Lord's return, there will be this sense of total collapse within them. The judgment passages which speak of the rejected apparently confidently demanding a place in the Kingdom in reward for their good works must be read with this fact as background. In that day, "One will be taken, whilst the other will be left [behind]" [Lk. 17:34]. The Greek for "taken" is the same as in Jn. 14:3- the Lord comes again to take us to be with Him. Seeing this passage also speaks of the second coming, it seems to me on reflection to fit more logically that the faithful are taken away; and the rejected 'left behind". The Greek word for "left" really has the idea 'sent away'. Whilst it's not the same Greek word, it is the same idea as in several pictures of the judgment- the rejected are 'sent away'; the idea of being 'left sitting' doesn't seem to be there. So in the very moment of the Lord's return, the essential division is made; the faithful are taken, whilst the rejected are "left", but their being "left [behind]" is actually their condemnation, their being sent away from the Lord.

It seems from Dt. 1:22 that if Israel had responded immediately to the offer of going in to inherit the Kingdom / promised land, then they would have entered it. But they refused; they wavered, and wanted the spies to go ahead of them. They would look back and “deem it a light / easy thing” to have entered the land (Dt. 1:41 RVmg.), just as the those rejected for disobeying the initial call will later realize how relatively easily they could’ve entered the wonderful Kingdom.

Loving His Appearing

Thus our Lord said that all those whom he finds watching will be welcomed into the marriage feast (Lk. 12:37). And 2 Tim. 4:8 is plain enough: "All them also that love his appearing" will be rewarded along with Paul. Paul's own confidence in salvation was because he knew the earnestness of his desire to be "present with the Lord" Jesus (2 Cor. 5:8), such was the closeness of his relationship with him. Is this really our attitude too? Can we feel like Simeon, that we are quite happy to die after we have just seen our Lord with our own eyes (Lk. 2:29)? Is there really much love between us and our Lord? The faithful are described as "those that seek (God)...such as love thy salvation" (Ps. 40:16). None truly seek God (Rom. 3:11- the context concerns all of us, believers and unbelievers); and yet we are those who seek Him. We must be ambitious to do the impossible. Those who truly love righteousness and the Kingdom will be rewarded with it. Likewise Paul in 1 Cor. 8:2,3 describes the faithful man as one who accepts he knows nothing as he ought to know, but truly loves God. Heb. 9:28 is clear: "Unto them that look for (Christ) shall he appear the second time...unto salvation". Those who truly look for Christ will be given salvation. People from all over the world, the living responsible, will see the sign of the son of man, will know His return is imminent, and wail with the knowledge that they have crucified Him afresh and must now meet Him (Mt. 24:30,31 cp. Rev. 1:7; Zech. 12:10). Their response to the certain knowledge that His return is imminent will in that moment effectively be their judgment.

The Master is so delighted that his servants are watching for Him that He immediately sits down and gets a meal ready for them, doing the serving Himself (Lk. 12:37). There is an arresting element of unreality here. Would a Master really do this, at such an unlikely time at night, would he really serve himself, and would he really be so glad that the servants were waiting up for him? But these elements of unreality serve to teach the lessons: that the Lord will have unspeakable joy at His return because of our expectancy of the second coming, and He will surprise us by His glee and enthusiasm for us.

The idea that whoever truly loves the Lord's coming will therefore be accepted by Him can easily be abused by those who reason that anyone who has the emotion of love towards Christ will be rewarded by him. We know that true love involves both having and keeping his commands. But for those of us in Christ, these verses are still a major challenge. If we truly "look for" Christ's second coming, if we "love his appearing", this will lead us to acceptance with him. So the point is surely clinched: our attitude towards the second coming is an indicator of whether we will be saved. Time and again in the Psalms, David expresses his good conscience in terms of asking God to come and judge him (e.g. Ps. 35:24). Was this not some reference to the future theophany which David knew some day would come?