John 12:47,48 - Unbelievers Saved (Delivered) for Judgment in Last Day

John 12:47 If anyone listens to my sayings, and doesn’t believe, I don’t judge him. For I came not to judge the world, but to save the world.

John 12:48 He who rejects me, and doesn’t receive my sayings, has one who judges him. The word that I spoke, the same will judge him in the last day.

NOTE:
 Unless otherwise stated, all scriptural quotes are from the World English Bible version; Greek and Hebrew words are transliterated into English; God’s Holy Name has supplied as “Jehovah”.

Some have argued that the latter part of John 12:48 should be translated as: “That very word which I spoke will condemn him at the last day.” Does this really make sense, in view of the context? Just before this, Jesus spoke of saving the world: “If anyone listens to my sayings, and doesn’t believe, I don’t judge him. For I came not to judge the world, but to save the world.” (John 12:47, World English)

While we haven’t been able to find a translation that renders the Greek KRINO (transliterated) as “condemn” in John 12:48, this is the thought some have read into that verse. In effect, it would say that Jesus came to save to world (John 12:47) that the world might be eternally condemned in the last day. Is being saved simply to come under a new condemnation actually a salvation?

Westcott & Hort Interlinear

The “last day” that Jesus speaks of is the day of resurrection. Jesus speaks of that day as the day in which both believers and unbelievers are to be raised.

John 6:39 This is the will of my Father who sent me, that of all he has given to me I should lose nothing, but should raise them up at the last day.

John 6:40 This is the will of the one who sent me, that everyone who sees the Son, and believes in him, should have eternal life; and I will raise him up at the last day.”

John 6:44 No one can come to me unless the Father who sent me draws him, and I will raise him up in the last day.

John 6:54 He who eats my flesh and drinks my blood has eternal life, and I will raise him up at the last day.

Martha attested to her belief in the resurrection on “the last day.”

John 11:24 Martha said to him, “I know that he will rise again in the resurrection at the last day.”

Are the unbelievers also to be saved from the condition of death in the “last day”? Yes, due to the ransom sacrifice of Jesus, the unbeliever will also be raised from the realm of death (hades/sheol) in the last day.

Revelation 20:12 I saw the dead, the great and the small, standing before the throne. Books were opened. Another book was opened, which is the book of life. The dead were judged out of the things which were written in the books, according to their works.

Revelation 20:13 The sea gave up the dead who were in it. Death and Hades gave up the dead who were in them. They were judged, each one according to his works.

In fact, Jesus went into the oblivious condition of sheol/hades to pay the price, not just for the believer, but also for the unbeliever — the world (kosmos) that Jesus stated that he came, not to judge, but to save. (John 12:47) “And he is the atoning sacrifice for our sins, and not for ours only, but also for the whole world [holou tou kosmou].” -- 1 John 2:2.

Some would claim that John, by saying “our sins”, meant the sins of Jews, and that by saying “the whole world”, John meant to include the Gentiles. However, in the parallel scripture of John 12:47, Jesus could not be referring to the “world” as Gentiles; Jesus was speaking of those who had heard his words, but still rejected him. Since Jesus was only sent to Israel, not to the Gentiles, he was not speaking there of Gentitles, but rather of the Jews who had rejected him. (Matthew 15:24) Jesus instructed his disciples to not go to the Gentiles. (Matthew 10:5) Therefore, when Jesus spoke the words of John 12:47,48, he did not use the word “world” (kosmso) to designate the Gentiles, but those Jews who had heard him, and yet did not believe. Likewise, the context of 1 John 2:2 shows that John was not, by “our sins”, referring to Jew, but rather to “we” who believe in Jesus, and therefore, this would mean that the “world” includes all who do not believe in Jesus, whether Jew or Gentile.

It was into the world (kosmos) that sin entered through one man. (Romans 5:12) Due to Adam’s disobedience, the “whole world” came under the judgment through Adam, as Paul tells us (Romans 5:15-19), so when Jesus stated that he did not come to judge the world, he was speaking of a new judgment beyond the judgment through to Adam. Jesus did not come to add such a new judgment on the world, but we read that “the wrath of God remains” upon those who do not obey the Son. (John 3:36) This wrath that remains is the “wrath” that came upon mankind through Adam, as Paul speaks of in Romans 1:18-2:1; 5:12-19. It is from this original condemnation that Jesus says that he came to save to world. (John 12:47) Thus, John confirms this:

He [Jesus] is the atoning sacrifice for our [the believers’] sins, and not for ours only, but also for the whole world [kosmos, the same world that Jesus spoke of in John 12:47, and that Paul spoke of in Romans 5:12]. 1 John 2:2.

John further writes:

We have seen and testify that the Father has sent the Son as the Savior of the world. — 1 John 4:14.

And Paul affirms:

1 Timothy 2:5 For there is one God and one Mediator between God and men, the Man Christ Jesus,

1 Timothy 2:6 who gave Himself a ransom for all, to be testified in due time. — New King James Version.

1 Timothy 4:10 For to this end we both labor and suffer reproach, because we have set our trust in the living God, who is the Savior of all men, especially of those who believe.

Thus Jesus died, not just for the sins of those who believe in this age, but for the sins of the whole world, the world that does not recognize Jesus. (John 1:10) Did Jesus suffer for the world, so as to save the world, just so the world might be condemned anew in the “last day”? The scriptures certainly do not give us any reason to think this, for what good is salvation if it is just to be saved from condemnation to condemnation?

Rather, the salvation of the world through Jesus’ sacrifice brings another judgment, what some refer to as “a second chance”, another day in which the world will not be judged due to sin of another (Adam), but by their own works. Indeed, this “second chance” salvation is for all of us, for without this second chance, all would be condemned forever in Adam. This second chance judgment, as applied to the unbelieving world, is what is foretold in Revelation 20:12,13 quoted above. It is this day of judgment that Paul speaks of as recorded in Acts 17:31:

[God] has appointed a day in which he will judge the world [kosmos] in righteousness by the man whom he has ordained; whereof he has given assurance to all men, in that he has raised him from the dead. — World English.

Again, we find the word “kosmos”, and it is the same “kosmos” that Jesus speaks of in John 12:47, the unbelieving “kosmos” that Jesus said he came to save.

Paul, by his words recorded in Acts 17:31, refers back to Psalm 96 and Psalm 98. How is that day of judgment described in those Psalms? Is it a day of condemnation? Let us read the descriptions of that coming judgment day as given in the Psalms.

Psalm 96:1 Sing to Jehovah a new song! Sing to Jehovah, all the earth.

Psalm 96:2 Sing to Jehovah! Bless his name. Proclaim his salvation from day to day.

Psalm 96:3 Declare his glory among the nations, His marvelous works among all the peoples.

Psalm 96:4 For great is Jehovah, and greatly to be praised! He is to be feared above all gods.

Psalm 96:5 For all the gods of the peoples are idols, But Jehovah made the heavens.

Psalm 96:6 Honor and majesty are before him. Strength and beauty are in his sanctuary.

Psalm 96:7 Ascribe to Jehovah, you families of nations, Ascribe to Jehovah glory and strength.

Psalm 96:8 Ascribe to Jehovah the glory due to his name. Bring an offering, and come into his courts.

Psalm 96:9 Worship Jehovah in holy array. Tremble before him, all the earth.

Psalm 96:10 Say among the nations, “Jehovah reigns.” The world is also established. It can’t be moved. He will judge the peoples with equity.

Psalm 96:11 Let the heavens be glad, and let the earth rejoice. Let the sea roar, and the fullness of it!

Psalm 96:12 Let the field exult, and all that is therein. Then shall all the trees of the wood sing for joy

Psalm 96:13 Before Jehovah; for he comes, For he comes to judge the earth. He will judge the world [Hebrew, Tebel] with righteousness, The peoples with his truth.

Psalm 98:1 Sing to Jehovah a new song, For he has done marvelous things! His right hand, and his holy arm, have worked salvation for him. 2 Jehovah has made known his salvation. He has openly shown his righteousness in the sight of the nations.

Psalm 98:3 He has remembered his lovingkindness and his faithfulness toward the house of Israel. All the ends of the earth have seen the salvation of our God.

Psalm 98:4 Make a joyful noise to Jehovah, all the earth! Burst out and sing for joy, yes, sing praises!

Psalm 98:5 Sing praises to Jehovah with the harp, With the harp and the voice of melody.

Psalm 98:6 With trumpets and sound of the ram’s horn. Make a joyful noise before the King, Jehovah.

Psalm 98:7 Let the sea roar with its fullness; The world, and those who dwell therein.

Psalm 98:8 Let the rivers clap their hands. Let the mountains sing for joy together.

Psalm 98:9 Let them sing before Jehovah, For he comes to judge the earth. He will judge the world [Hebrew, Tebel] with righteousness, And the peoples with equity.

Rather than being saved so as be condemned again, these prophetic Psalms depict the world as rejoicing in that day of judgment. And that judgment day is said to be “in equity.” This parallels with other prophecies of that day of judgment. — Psalm 72; Isaiah 2:2-4; 11:3,4;

The word “Kosmos (Greek) / Tebel (Hebrew)” is often related to a heavens and an earth, as well as “sea.” Peter associates “Kosmos” with such in 2 Peter 3:5.6:

There were heavens from of old, and an earth formed out of water and amid water, by the word of God; by which means the world [kosmos] that then was, being overflowed with water, perished. 

Peter speaks of that kosmos that then was as consisting of a heavens and an earth. We know that Peter was not speaking of the planet earth, for the planet did not pass away in the flood of Noah’s day. Likewise, we know that Peter is not speaking of the heavens where God resides, nor was he speaking of starry physical heavens, since neither of these perished in the flood. But there was a ruling “heavens” over the earth that did perish in the flood of Noah’s day, and the social arrangement of people on the earth that perished.

“Kosmos” can carry different applications, such as to the peoples on the earth in general, or it can refer to the social and ruling arrangements over the people, or both.

From one aspect, Peter refers to the present heavens and earth that is to be destroyed. (2 Peter 3:6,10) In this, it should be obvious that he speaks of the social and ruling arrangements. (He is not speaking of the planet earth, nor the physical heavens.) However, in Psalm 102:25-27 and Hebrews 1:10-13, Jehovah speaks to his son as the one who has made the heavens and earth, saying that the heavens and earth are to both perish and to also to be ‘changed.’ It should be obvious that one speaks of the corrupted condition of the world in its ruling and general society, which is to perish while the other speaks of the people who make of the heavens and the earth, which is to be changed. From these two aspects, the present world is both destroyed (as regarding the ruling and societal conditions) and yet it is also saved (as regarding the individuals who make up this world) so as to be “changed.” This agrees with the salvation that Jesus spoke of in John 12:47,48.

It would be meaningless to save the world simply to judge them by their past works, which would be, in effect, a duplication of the first judgment through Adam from which Jesus had suffered and died so as to deliver them out of. (John 12:47,48; Romans 5:12-19) Thus, the fact that they will be judged in the “last day” by their own works according to the things that are written in the books that opened at that time must signify their works, not in this age, but that age to come. With this the prophets agree.

Isaiah 2:2 It shall happen in the latter days, that the mountain of Jehovah’s house shall be established on the top of the mountains, And shall be raised above the hills; And all nations shall flow to it.

Isaiah 2:3 Many peoples shall go and say, “Come, let’s go up to the mountain of Jehovah, To the house of the God of Jacob; And he will teach us of his ways, And we will walk in his paths. For out of Zion the law shall go forth, And the word of Jehovah from Jerusalem. [corresponding to the opening of the books]

Isaiah 2:4 He will judge [through, by means of, Jesus and the saints —

Daniel 7:22; Acts 17:31; 1 Corinthians 6:2] between the nations, And will decide concerning many peoples; And they shall beat their swords into plowshares, And their spears into pruning-hooks. Nation shall not lift up sword against nation, Neither shall they learn war any more.

The purpose of the resurrection of the saints in the first resurrection, before the resurrection of the world for judgment, is that the power to judge is given to them.

Revelation 20:4 And I saw thrones, and they sat upon them, and judgment was given unto them.

The thrones depict their ruling with Jesus, whereas the “judgment given to them” depicts the authority to judge. It is the same time spoken of in Daniel 7:22: “Judgment was given to the saints of the Most High, and the time came that the saints possessed the kingdom.” In John 5:22, Jesus is recorded as stating: “Neither does the Father judge any man, but he has given all judgment to the Son.” Directly, the authority to judge the world is given to the son, but as we have seen, the saints who belong to Jesus, having become the seed of Abraham through faith (Galatians 3:26,29), are also included as judges of the world. Thus, Paul wrote: “Don’t you know that the saints will judge the world [kosmos]?” (1 Corinthians 6:2) Being the seed of Abraham, Jesus and the saints will bless all nations – all the unbelieving peoples of the world – in the “last day” with that new day of judgment.

Ronald R. Day, Sr.

See also our studies:

Mankind’s Course to the Day of Judgment

The Day of Judgment

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Salvation of Jews and Universalism

The question has been raised as to whether all Jews will be saved.

The direct answer is that all Jews and all Gentiles who, in this age, are not the “faith” seed of Abraham will be saved from the condemnation in Adam, without first accepting Christ, since they will be raised in the last day. They could not be raised from the dead except that the blood of Christ be applied to save, deliver, bring them out of, the wages of that condemnation, which would have been eternal death, had it not been for Christ’s sacrifice. Thus, yes, all Jews are to be saved, but this does not mean that all Jews will live forever; we believe that they also could come under the second condemnation, if they do not wish to conform to what is written in the books opened in the last day. — John 12:47,48; Romans 5:12-19; 6:23; 1 Corinthians 15:21,22; Hosea 13:14.

Those who are of the ‘faith’ seed of Abraham, on the other hand, are, in this age, reckoned, counted, as saved from Adamic condemnation by faith in Jesus. — Acts 26:18; Romans 1:17; 3:27,28; 8:1; Galatians 2:16,20; 3:8,26-29.

No one at all is saved from that condemnation by means of their own works, since that which God has made crooked, none can make straight. — Psalm 49:7; Ecclesiastes 1:15; 7:13.

Does this mean that the Bible teaches “universalism”?

The Bible is universalist (if by universalist* one means all mankind dying Adam), but not after the manner that the word is often used. The universalist, as that word is usually applied, teaches that everyone is saved and everyone is guaranteed to live forever, and many include Satan himself. (Some others deny that Satan as a person even exists.) There are several different forms of universalism that claim that everyone will live forever. There is one form that, in effect, would have it that the ransom sacrifice is not necessary at all; and there are others who claim that the ransom sacrifice guarantees that all will live forever.

The Biblical universalism teaches that the sacrifice of Jesus covers all who are dying in Adam, but that the ransom sacrifice covers none who once having been so saved by sacrifice, then willfully sins, thereby trodding upon the Son of God and counting th blood of the covenant as nothing, for such there is no sacrifice. (Hebrews 10:26,29) Such receive a new condemnation, the condemnation of the second death, from which there is no salvation.

Charles Taze Russell used a little different terminology than I use, for he says that all are saved through the ransom sacrifice, but not all are saved eternally. His meaning being that not all who are once saved will prove to be obedient so as to live eternally.

I would express this differently, however, since the salvation provided by the ransom sacrifice is eternal, in that once saved from that condemnation, it is eternal in that the condemnation by means of Adam will never, ever, again have any hold upon that person. The new creature can never come under that condemnation in Adam. However, until the new creature has overcome, it is still possible for that new creature to be harmed by the second death (Revelation 2:11), if the new creature sins, which sin would be willful in defiance of the ransom sacrifice by which he had become consecrated. Thus, while salvation from the condemnation in Adam is permanent, eternal, it does not mean that the new creature can come under a new condemnation, that is, the second death.

The “ransom for all” universalists usually claim that even those condemned to the second death are covered by the ransom sacrifice. The fact is that if one comes under the second condemnation, there is no sacrifice to be given for such.

See our study:

Did Jesus Die For Those Condemned to the Second Death?

Another form of universalism claims that the act of dying and being entombed pays the sin penalty — that thus each pays for his own sin, and is then entitled to life, and needs no redeemer to die for his sins, or to ransom him from the power of sheol. (Hosea 13:14) In effect, this teaching fully and totally denies the basis for the ransom sacrifice of Jesus.

Brother Russell offered the following concerning those who take such a view:

An absolute proof of the falsity of this view is furnished in the case of Jairus’ daughter (Matt. 9:18,23-25), the widow’s son, and Lazarus (Luke 7:11-15; John 11:44), all of whom having died, and thereby, according to this theory, paid their own penalty, should be free from death after Jesus had restored life to them. But they all died again. This is proof that the death of the condemned does not make reconciliation for sin, nor entitle to a release from its penalty. The just must die for the unjust; the Lamb of God must take away the sin of the world ere they can have a right to everlasting life.

In truth, however, while the death penalty pays the wages of sin, such wages would extend forever except that the wages be paid by another to effect a releasing from the wages. Thus, the need for the ransom sacrifice of Jesus. The man Christ Jesus is now forever dead (1 Timothy 2:5,6), since Jesus is no longer a man, a little lower than the angels, but is now a spirit being. (Hebrews 2:9; 1 Peter 3:18) Thus, Jesus fully paid the wages for sin.  -- The Watch Tower, September, 1882, page 3.

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*Strictly speaking, the word “universe” means absolutely everything that exists, which would include God himself. However, by common usage, “universe” rarely means “everything that exists,” but the usage is limited by a certain sphere of commonality regarding what is being referred to by the word “universe.” If applied to the ransom, the “universe” involved would all who are dying in Adam.

Romans 1:18-23 – Are All Mankind Now Being Judged Individually Through Creation?

Romans 1:18-20 is often cited to justify the thought that God is now judging every person in the world for their final judgment. The claim evidently is that God has revealed himself to everyone in the world  through his creation, and thus the final judgment is determined by whether one comes to God before death.

What is Paul writing about in Romans 1:18-20? Was he saying that every person who has ever lived is being given a final individual judgment based on what is revealed in God's physical, material creation?

Romans 1:18 – For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hinder the truth in unrighteousness,

Paul speaks of the wrath of God, the condemnation, that has come upon mankind through the sin of Adam, which wrath remains upon any any who are outside the atoning sacrifice of Jesus. (Romans 5:1-19; John 3:36) This wrath can be seen in all the subjection to futility and the suffering of mankind. — Romans 8:20; Ecclesiastes 1:2,13,14. This condemnation through Adam would have been eternal had it not been for the sacrifice of Jesus for all mankind.

Romans 1:19 – because that which is known by God is revealed in them, for God revealed it to them.

Paul is not saying that all mankind living has received this revealing, but he is referring to mankind especially as represented in the first human pair, Adam and Eve. It was as represented in Adam and Eve that mankind knew God (Romans 1:21), and to whom God revealed himself. Adam could see God's creation in the Garden of Eden, and therefore he had no acceptable excuse in God's eyes for disobedience. But more than this, God had revealed himself to Adam in Adam himself, for as Paul intimates in Romans 2:15, God had written his perfect law in heart of man. Thus Paul says he was not deceived. (1 Timothy 2:14) Eve, however, was deceived, but she surely must have ignored the law written in her in order to create a desire within herself be deceived. Through Adam especially, all mankind in Adam were being judged regarding God’s law of love and obedience to the Creator. Due to Adam's sin, God turned mankind over to all kinds of sinful desire, as recorded in Romans 1:24-31; as a result, the law of God in the heart of mankind has highly corrupted through sinful desires of the flesh. (Genesis 6:12; 1 Peter 1:4)  Nevertheless, mankind does still have a left-over sense of God’s law as revealed to Adam, for Paul later refers to this, when speaking of the heathen, that, they, by nature, do things of the Law. (Romans 2:14) Not that any of the heathen were actually fully obedient of the Law, but that we find remnants of God’s original Law as revealed to Adam, the law of love and justice. Rather than providing a means of salvation, this law actually condemns all, as Paul later says that he “previously charged both Jews and Greeks, that they are all under sin.” (Romans 3:9) He later elaborates on this condemnation under sin in Romans 5:12-19.

Romans 1:20 – For the invisible things of him since the creation of the world are clearly seen, being perceived through the things that are made, even his everlasting power and divinity; that they may be without excuse.

Romans 1:20

ta gar aorata autou apo ktisews kosmou

THE FOR UNSEEN (THINGS) OF HIM FROM CREATION OF WORLD

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tois poieemasin nooumena kathoratai hee te

TO THE THINGS MADE BEING PERCEIVED IS SEEN DOWN, THE AND

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aidios autou dunamis kai theiotees eis to einai

ETERNAL OF HIM POWER AND GODSHIP, INTO THE TO BE

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autous anapologeetous

THEM DEFENSELESS,

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Westcott & Hort Interlinear

The unseen things of God, his eternal power and godship, being perceived, is seen from the creation of the world, so that they are defenseless.

The creation refers to the world of mankind, not all creation in whole universe, as is also the case in Romans 8:19-22, where Paul writes of the whole creation as having been subjected to vanity. (See Ecclesiastes 1:2,13-15) The "whole creation" is not referring the angels in heaven, nor even to the material world itself, but it is referring the "whole creation" of Adam and his descendants. The "world" in Romans 1:20 is the same “world” that is spoken of Romans 5:12, into which one man — Adam — introduced sin. Thus, in Romans 1:20, Adam and Eve are still being used to represent the creation. From the creation of the world of mankind, as mankind looks back upon what is recorded about Adam and Eve, one can see the demonstration of God’s eternal power and godship. The invisible things of God were seen in the original creation, and still can be seen although man’s perception of God’s creation has been marred by man’s disobedience and God's subsequent subjection of man to a bondage of corruption and vanity, so that many men draw the wrong conclusions from the present-day things that are seen. Without what many refer to as the indwelling of God's spirit, the physical man under the bondage of corruption and vanity cannot appreciate God's spiritual truths. (1 Corinthians 2:7-15) It is similar to the parables that Jesus spoke to the people, for he says that they were as “seeing they don’t see, and hearing, they don’t hear, neither do they understand.” (Matthew 13:13) But to Adam and Eve before they sinned, God’s eternal power and godship could be seen clearly in their own creation. Today, however, that perception has been marred by corruption through sin. (2 Peter 1:4) Nevertheless, as Paul later shows, all mankind are included in Adam (Romans 5:12-19), and thus all mankind are counted as without excuse in Adam.

Romans 1:21 – Because, knowing God, they didn’t glorify him as God, neither gave thanks, but became vain in their reasoning, and their senseless heart was darkened.

Mankind, represented in Adam and Eve, once knew God, but they didn’t give him the glory, the honor, due to him as God. They became vain in their reasoning, and their senseless heart was darkened. Eve allowed herself to be deceived so as to obey the serpent rather than God; Adam evidently wished to obey Eve rather than to obey God.

Romans 1:22 – Professing themselves to be wise, they became fools,

The story in Genesis shows that Eve was tempted by what many today often refer to as witchcraft, or the crafty “wisdom” of the serpent. The serpent told her, in effect, that Jehovah was a liar, and thus Jehovah was not worthy to receive the glory and honor of rulership and godship. The serpent lead Eve into believing that disobedience to the One who made them would a wise thing to do. Adam, however, was not deceived as was Eve, and thus in his hands lay a greater responsibility. Although not deceived, he evidently considered it to be a wise thing to obey the voice of his wife, rather than the commandment of Jehovah. And thus mankind become fools.

Romans 1:23 – and traded the glory of the incorruptible God for the likeness of an image of corruptible man, and of birds, and four-footed animals, and creeping things.

Until Adam and Eve sinned, they had the incorrupt (but not incorruptible) glory of God. They were incorrupt, but they were also corruptible. They had not put on incorruption (incorruptiblitly) in their loyalty to God. And yet, they had not fallen short of the glory through sin. Once they sinned, however, they fell short of the glory. (Romans 3:23) Their original image of God (Genesis 1:26) in them was thus marred due to sin, and was no longer incorrupt, but was corrupted. Through Adam, all of Adam's descendants have likewise been subjected to this corrupt condition, under a bondage of corruption.

In other words, God created mankind upright, straight, incorrupt, without sin, but mankind was not created incorruptible. (Ecclesiastes 7:29) Had they been incorruptible, then it would have been impossible for them to have become corrupted by sin. (2 Peter 1:4) On the other hand, being created upright, without corruption, mankind was not created in a bondage to corruption, but was later subjected to such a bondage due to Adam’s sin. (Romans 8:20) Being incorrupt, yet corruptible, God gave mankind — represented in Adam and Eve — the freedom to either obey or disobey. (Genesis 2:17) Paul hints in Romans 1:23 that their obedience would eventually have led them to possessing the incorruptible glory like their God. But, instead of seeking to become incorruptible, they traded that hope for the image of corruptible man, and of birds, and four-footed animals, etc. Thus, it came to be that man was reduced to being like the beasts of the field, so that now, “man [who was originally given dominion over all the lower creatures of the earth] has no advantage over the animals: for all is vanity.” — Ecclesiastes 3:19; Genesis 1:26,28; Psalm 8:5-8; Hebrews 2:6-8.

Nevertheless, the condemnation that resulted from mankind’s disobedience in the Garden is offset by the ransom sacrifice of Jesus. (Romans 5:12-19; 2 Timothy 2:5,6) That condemnation in Adam is not the final judgment, for Jesus died to save, deliver, the whole world from the original judgment, so that the world may be enlightened and given another, a more favorable time of judgment in the “last day”. — Isaiah 2:2-4; 26:9,10; John 12:48,48; Revelation 20.

Since there is a guarantee of a coming day of judgment for man, no, Paul was not, by his words recorded in Romans 1:18-23, laying a basis of an individual final judgment of man in this age, before the day of judgment. Indeed, if this was so, then there would not be any need for another provision of judgment; the judgment of the world through Adam would be permanent.

See:

Mankind’s Course to the Day of Judgment

The Ransom for All

The Restoration of All Things

Studies of Related Scriptures:

Revelation 20:4-15 - Judgment and the Lake of Fire

Revelation 14:9-11 - God's Wrath Upon Those Who Worship the Beast and Image

Matthew 19:17 – The Law Gives Everlasting Life? (moved)

 Moved to:
https://bible-covenants.blogspot.com/2019/12/mat19-16-22.html

* Luke 13:22-29 – Few to Be Saved?

John 3:17 -Jesus Saves the Whole World

James 2:14-26 – Justified by Faith and Works

Is one justified by faith or is one justified by works? Do Paul and James disagree regarding justification?

“Faith without works is dead.”- James 2:20

MANY have supposed that there is doctrinal conflict between the apostle Paul and James, the former holding faith as the important feature of Christianity, the latter insisting that works take precedence. More or less this conflict of thought has come down the ages and is with us today; indeed, some who take the view who believe that justification is by faith alone have often, in effect, said that James was wrong in what he stated. We hold that there was no such conflict between the two Bible writers, and that the subject, rightly understood, leaves no room for disputation. Paul insists that none could be justified by works of the law, because none could obey that law perfectly, and that, therefore, all Jews were under condemnation along with the whole world. (Romans 3:8-31; Galatians 2:16; 3:11) He points out that the original Abrahamic Covenant was better and superior to the Law Covenant, because its provisions did not require perfect works, impossible to the sinful flesh (Romans 8:3), but instead tested him along another line – the line of his faith. (Galatians 3:14-18) The “works” that Paul was referring to was basically the endeavor to attain righteousness by means of such work, as provided by the Law. Any who could obey that Law perfectly would have been made righteous by the Law Covenant, but no one could attain righteousness through Law, due the weakness of the sinful flesh. Paul did not mean, and did not say, that works were valueless in God’s sight; but, realizing that the Jews, trusting in their special Law Covenant, already laid more stress upon works than upon faith, he emphasized the fact that with spiritual Israelites of the Isaac class, heirs of the original Abrahamic Covenant, faith must be regarded as the standard. (Galatians 4:21-31) Under it whoever would attain the proper kind of faith would be acceptable to God. (Galatians 5:5,6) That covenant does not declare for faith without works, but it does indicate a proper development of faith as necessary – something beyond the initial belief that “God is and that he is a rewarder of those who diligently seek him.” – Hebrews 11:6.

(2) Faith is a matter of steps and development; and only the developed faith could possibly bring to us the full blessing of the Abrahamic Covenant. We should have “repentance toward God, and faith toward our Lord Jesus Christ.” (Acts 20:21) This would imply works, to the extent that they would be possible, as in attestation of the faith. Nevertheless, none of us can be justified from the condemnation in Adam by works alone, because our best works are imperfect. Our judgment, our test, in its last analysis is, “According to your faith let it be to you.” (Matthew 9:29.) James, however, noted a lack of obedience to Jesus as related to activities of  some who professed Christ; evidently these, like many today, believed that faith alone was all that they needed, and thus they did not need to watch their speech, and/or actions. James does not claim that one could perfect his speech, or that any could do works and that this alone would justify them before God, but merely insists that if the right kind of faith be developed in the heart it will surely bear fruit and make an outward manifestation, according to circumstances. Undoubtedly this is a sound position and one fully in accord with our Lord’s words, “By their fruits ye shall know them.” – Matthew 7:16.

(3) Coming to an orchard filled with fruit, we may quickly discern the various kinds of trees by their fruits. So with the Christian. If he professes faith in Christ we are willing to acknowledge him as a brother, but “But you are not in the flesh but in the Spirit, if it is so that the Spirit of God dwells in you. But if any man doesn’t have the Spirit of Christ, he is not his.” The Spirit of Christ manifests itself in meekness, gentleness, patience, long-suffering, brotherly kindness, love! Hence, we look for evidences of the spirit, disposition, character, in all those who profess to be his “members,” “brothers.” (Romans 8:9) Those in whom the good work of the Spirit is ever begun, are counted on the living side — “risen with Christ,” — and not on the side of death and the devil. This is our encouragement, and also makes us debtors, not to live after the flesh but after the Spirit. (Romans 8:12-13) If we see little of Yahweh’s Spirit (disposition) we are inclined to next inquire how long the brother has known Christ and professed consecration to him. We thus sometimes find “babes in Christ,” who, for the time they have had a knowledge of him, should be more developed and have a larger measure of his Spirit. We should be on guard against considering such, in any sense of the word, suitable teachers or exemplars.

(4) On the contrary, we may very speedily discern the spirit of Christ in some – their gentleness, meekness, patience, brotherly kindness, love (for God first and their neighbor second) and self sacrifice. (Galatians 5:22-24; Ephesians 5:9) And if, as sometimes, these qualities be quickly developed in some who have only recently come to Jesus, we may the more rejoice with the fruit-bearer. However young in years, the fruit-bearing quality, the heart development, would indicate such to be possibly one of the “Elder” brothers – even though, because a novice, the Church may not yet consider it due time to advance him formally to an official position as an “Elder.” – 1 Timothy 3:2-6.

(5) From this standpoint we are ready to discern that the beginning of God’s dealing with us is along the lines of faith, and that it is to our faith that the promises of God appeal, and that by these “exceeding great and precious promises,” touching our faith, energizing our faith, God works in us, first to will, and later to do, his good pleasure. (2 Peter 3:4; Philippians 2:13) To will to do right is of primary importance and is wholly of faith. When the believer’s faith shall have developed sufficiently, the degree of his activity in obedience to God in the service of the Truth and righteousness and in service to his fellow believers will indicate the strength or the weakness of his spiritual development.

(6) Self-examination along this line is very proper. (2 Corinthians 13:5) If we have heard, seen, tasted, of the grace of God and enjoyed it, and if no desire to serve our gracious Father or to assist others to the same blessings that we enjoy has been manifested, it implies that our spiritual vitality is very weak and in danger of perishing. (Hebrews 6:7,8) But if, on the contrary, we find ourselves burning with fervency of love for Yahweh, and with appreciation of his great Plan of Salvation, and are consumed with a desire to tell the good tidings to others for their blessing, strengthening, upbuilding and participation in the Divine faith, it should encourage us. We should notice, too, that Jesus specially loved and favored the more zealous, vigorous and energetic of the apostles, Peter, James, John, and, we may be sure, Paul also.

(7) James presses his point and endeavors to awaken some who have a measure of faith, but who have not have not sought to develop the fruits of the spirit. He asks what profit there would be for us to say that we have faith if we do not have works to correspond – to attest the faith, however imperfect the works would be. He asks (R. V.), “Can that faith save him?” We answer, No. Does Paul disagree with this? Paul declares, It is the faith that works by love that counts. (Galatians 5:6) But it is the faith that counts, and not the works; because the faith can be perfect, complete; but perfection of works is impossible to us, because we have this treasure of the new creation in an earthen vessel. – 2 Corinthians 6:7

(8) Illustrating this point he suggests that to tell a poor brother of our faith that God will help him and to send him away without relief, when it is within our power to relieve him, would not be such a faith as God would approve. It would rather signify that we had deceived our own selves. It would profit us nothing. So faith that has no works, of any kind or degree, cannot be called a living faith, because, as yet, it has given no evidence of life – it does not produce any fruits of repentance.

(9) James clearly attests his thought, saying, “A man may say, You have faith, and I have works; show me your faith without your works, and I will show you my faith by my works.” Again he points to the special feature of the Jewish faith in one God in contrast with the beliefs of the heathen in many gods. He says to the Jewish brothers, “You boast in having knowledge of the one living and true God, but surely this is not the extent of your faith in this direction; because the devils believe and tremble. Oh, foolish man, faith without works is barren. It can never bring you life, birth.” A faith that will not develop obedience, in harmony with ability, is, therefore, unavailing during this Gospel Age, even as imperfect works failed to justify to life under the Law Covenant.

ILLUSTRATIONS OF FAITH AND WORKS

(10) Note the case of Abraham, the “father of the faithful.” It is written that he believed God, and that his faith was counted to him for righteousness. But how much faith is required and to what extent is it involved in works? James points out that God placed a crucial test upon Abraham’s faith, which would have proven it inefficient, if it had not developed to the stage of works of obedience in harmony with faith. It was years after the promise had been made, and Isaac, the seed of promise, was grown to young manhood, when God commanded that he should be sacrificed upon the altar – thus prefiguring the sacrifice of our Savior as the Lamb of God. – John 1:29,36; 3:16

(11) Then, fearful that he had given an example of so lofty a faith and obedience as would discourage us, James picks out and holds up before us another illustration of faith and works – that of Rahab the harlot. She had faith in God, but it would not have availed her if it had not developed to the degree of activity and helpful service, risking her own interests temporarily for the assistance of the spies. Manifestly she would never have had such works without faith – and it is the faith that is specially pleasing to Yahweh. But the faith would not have been pleasing to Yahweh, had it not led up to works in accord. Thus we see how works have to do with our justification, in conjunction with our faith, which is the foundation of our works.

THE BODY WITHOUT THE SPIRIT

(12) James summarizes this thought, saying, “As the body without the spirit of life is dead, even so faith without works is dead.” Some might think that the writer of these words had erred in likening the body to faith and the spirit of life to works, supposing that the illustration should be reversed, namely, to compare the body to works and the spirit of life to faith. But St. James has expressed the matter properly. A body must be had before any spirit of life could come into it. (Genesis 2:7) So a faith must exist before it can bring forth activity. But the activity in accordance with faith is absolutely necessary before one can bring forth the fruitage necessary for the life to come.

(13) So does Paul disagree with James? Paul certainly agrees: “What must we say then? Shall we continue in sin, that grace may abound? God forbid! How shall we, who are dead to sin, live any longer therein?” (Romans 6:1) “Do not let sin rule over you mortal body, that you should obey it in its desires.” (Romans 6:12) “Do you not know that to whom you yield yourselves as servants to obey, you are servants to whom you obey, whether of sin to death, or of obedience to righteousness.” (Romans 6:16) “If you live after the flesh, you will die, but if you through the spirit do put do death the deeds of the body, you will live.” — Romans 8:13.

(14) However, works of the law, of which no one could keep perfectly, and thus weak through the sinful flesh, does not justify one. Nor could one become justified by the works of sacrifices of purification offered under the law or by circumcision. This was Paul’s argument. (Romans 3:20; 4:1-10; Galatians 3:2; Hebrews 10:1,4) When the disciple James speaks of being justified by works, he is not speaking of being justified by works of law. The works of which James refers to are a demonstration or proof of the faith, without which our faith would be dead, meaningless. – See Matthew 7:21-27; John 14:21,23; 15:10; Ephesians 2:8-10.

(15) Thus we see that a close examination of the scriptures reveals that there is no conflict between the writings of the apostle Paul and disciple James on faith and works.

Some related online studies:

The Right Foundation of Faith

How God’s Son Condemned Sin in the Flesh

Ronald R. Day, Sr.

Restoration Light

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Terre Haute, Indiana 47804