1Ti 5:24-25, 2Pe 3:7, 10, 12, 1Jo 2:28, 4:17, Rev 3:5, 20:11-15 | Barnes | STEP | Verse 24. Some men's sins are open beforehand . This declaration, though it assumes a general form, is to be taken evidently in connection with the general subject of introducing men to the ministry is to be regarded as a parenthesis. The apostle had given Timothy a charge respecting the character of those whom he should ordain. He here says, in reference to that, that the character of some men was manifest. There was no disguise. It was evident to all what it was, and there could be no danger of mistake respecting it. Their conduct was apparent to all. About such men he ought not to hesitate a moment, and, no matter what their talents, or learning, or rank in the community, he ought to have no participation in introducing them to the ministry. Going before to judgment . Their character is well understood. There is no need of waiting for the day of judgment to know what they are. Their deeds so precede their own appearance at the judgment-bar, that the record and the verdict can be made up before they arrive there, and there will be scarcely need even of the formality of a trial. The meaning here is, that there could be no doubt about the character of such men, and Timothy should not be accessory to their being introduced into the office of the ministry. And some men they follow after . That is, their character is not fully understood here. They conceal their plans. They practise deception. They appear different from what they really are. But the character of such men will be developed, and they will be judged according to their works. They cannot hope to escape with impunity. Though they have endeavoured to hide their evil deeds, yet they will follow after them to the judgment-bar, and will meet them there. The meaning, in this connection, seems to be, that there ought to be circumspection in judging of the qualifications of men for the office of the ministry. It ought not to be inferred from favourable appearances at once, or on slight acquaintance, that they are qualified for the office--for they may be of the number of those whose characters, now concealed or misunderstood, will be developed only on the final trial. (b) "open beforehand"

1 Timothy 5:24-25

Verse 24. Some men's sins are open beforehand. This declaration, though it assumes a general form, is to be taken evidently in connection with the general subject of introducing men to the ministry 1Timm 5:22 5:23 is to be regarded as a parenthesis. The apostle had given Timothy a charge 1Timm 5:22 respecting the character of those whom he should ordain. He here says, in reference to that, that the character of some men was manifest. There was no disguise. It was evident to all what it was, and there could be no danger of mistake respecting it. Their conduct was apparent to all. About such men he ought not to hesitate a moment, and, no matter what their talents, or learning, or rank in the community, he ought to have no participation in introducing them to the ministry.

Going before to judgment. Their character is well understood. There is no need of waiting for the day of judgment to know what they are. Their deeds so precede their own appearance at the judgment-bar, that the record and the verdict can be made up before they arrive there, and there will be scarcely need even of the formality of a trial. The meaning here is, that there could be no doubt about the character of such men, and Timothy should not be accessory to their being introduced into the office of the ministry.

And some men they follow after. That is, their character is not fully understood here. They conceal their plans. They practise deception. They appear different from what they really are. But the character of such men will be developed, and they will be judged according to their works. They cannot hope to escape with impunity. Though they have endeavoured to hide their evil deeds, yet they will follow after them to the judgment-bar, and will meet them there. The meaning, in this connection, seems to be, that there ought to be circumspection in judging of the qualifications of men for the office of the ministry. It ought not to be inferred from favourable appearances at once, or on slight acquaintance, that they are qualified for the office--for they may be of the number of those whose characters, now concealed or misunderstood, will be developed only on the final trial.

(b) "open beforehand" Gal 5:19 Verse 25. Likewise also the good works of some are manifest beforehand. The character of some men is clear, and accurately understood. There can be no doubt, from their works, that they are good men. We need not wait for the day of judgment to determine that, but may treat them here as good men, and introduce them to offices which only good men can fill. The idea here is, that their character may be so certain and undoubted that there need be no hesitation in setting them apart to the office of the ministry.

And they that are otherwise cannot be hid. That is, they cannot be ultimately concealed or misunderstood. There are arrangements in the Divine government for bringing out the character of every man so that it may be clearly understood. The expression here refers to good men. The idea is, that there are some good men whose character is known to all. Their deeds spread a glory around them, so that no one can mistake what they are. They correspond, in respect to the publicity of their character, with those mentioned in 1Timm 5:24, whose "sins are open beforehand" for the good deeds of the one are as manifest as the sins of the other. But there are those who are "otherwise." They are modest, retiring, unobtrusive, unknown. They may live in obscurity; may have slender means for doing good; may be constitutionally so diffident they never appear on the stage of public action. What they do is concealed from the world. These correspond in respect to publicity with those mentioned in 1Timm 5:24, "whose deeds follow after them." Yet, says the apostle, these cannot always be hid. There are arrangements for developing every man's character, and it will be ultimately known what he is. The connection here, seems to be this. As Timothy 1Timm 5:24 was to be on his guard in introducing men into the ministry, against those whose character for evil was not developed, but who might be concealing their plans and practicing secret sins, so he was to endeavour to search out the modest, the unobtrusive, and those who, though now unknown, were among the excellent of the earth, and bring them forward to a station of usefulness where their virtues might shine on the world.

Apart from the reference of this beautiful passage 1Timm 5:24,25 to the ministry it contains truth important to all.

(1.) The character of many wicked men is now clearly known. No one has any doubt of it. Their deeds have gone before them and are recorded in the Books that will be open at the judgment. They might even now be judged without the formality of appearing there, and the universe would acquiesce in the sentence of condemnation.

(2.) The character of many wicked men is concealed. They hide their plans. They are practicing secret iniquity. They do not mean that the world shall know what they are. More than half the real depravity of the world is thus concealed from human view; and in regard to more than half the race who are going up to the judgment there is an entire mistake as to their real character. If all the secret wickedness of the earth were disclosed, no one would have any doubt about the doctrine of human depravity.

(3.) There is a process steadily going forward for bringing out the real character of men, and showing what they are. This process consists, first, in the arrangements of Providence for developing their character here. Many a man who was supposed to be virtuous, is shown, by some sudden trial, to have been all along a villain at heart. Many a minister of the gospel, a lawyer, a physician, an officer in a bank, a merchant, whose character was supposed to stand fair, has been suffered to fall into open sin, that he might develope the long-cherished secret depravity of his soul. Secondly, the process will be completed on the final trial. Then nothing will be concealed. Every man will be seen as he is. All they whose characters were understood to be wicked here, will be seen then also to be wicked, and many who were supposed on earth to have a good character, will be seen there to have been hollow- hearted and base hypocrites.

(4.) Every man in the last day will be judged according to his real character. No one, however successful he may have been here, can hope to practise a deception on his final Judge.

(5.) There is a fitness and propriety in the fact that there will be a final judgment. Indeed, there must be such a judgment, in order that God may be just. The characters of men are not fully developed here. The process is not completed. Many are taken away before their schemes of iniquity are accomplished, and before their real characters are understood. If they were to live long enough on the earth, their characters would be ultimately developed here; but the Divine arrangement is, that man shall not live long here, and the development, therefore, must be in the future world.

(6.) The modest, the retiring, the humble, and those here unknown, will not be overlooked in the last great day. There is much good, as there is much evil in the world, that is now concealed. There are many plans of benevolence formed which they who formed them are not permitted to complete; many desires of benefiting others are cherished, which there are no means of gratifying; many a deed of kindness is performed which is not blazoned abroad to the world; and many a wish is entertained for the progress of virtue, the freedom of the enslaved, the relief of the oppressed, and the salvation of the world, which can find expression only in prayer. We are not to suppose, then, that all that is concealed and unknown in the world is evil.

(7.) There will be amazing developments in the last great day; and as it will then be seen in the revelations of the secret deeds of evil that human nature is corrupt, so it will be seen that there was much more good in the world than was commonly supposed. As a large portion of the wickedness of the earth is concealed, so, from the necessity of the case, it is true that no small portion of the goodness on earth is hidden. Wickedness conceals itself from shame, from a desire better to effect its purposes, from the dread of punishment; goodness, from its modesty, its retiring nature, and from the want of an opportunity of acting out its desires; but whatever may have been the cause of the concealment, in all cases all will be made known on the final trial--to the shame and confusion of the one class; to the joy and triumph of the other.

2 Peter 3:7

Verse 7. But the heavens and the earth which are now. As they now exist. There is no difficulty here respecting what is meant by the word earth, but it is not so easy to determine precisely how much is included in the word heavens. It cannot be supposed to mean heaven as the place where God dwells; nor is it necessary to suppose that Peter understood by the word all that would now be implied in it, as used by a modern astronomer. The word is doubtless employed in a popular signification, referring to the heavens as they appear to the eye; and the idea is, that the conflagration would not only destroy the earth, but would change the heavens as they now appear to us. If, in fact, the earth with its atmosphere should be subjected to an universal conflagration, all that is properly implied in what is here said by Peter would occur.

By the same word. Dependent solely on the will of God. He has only to give command, and all will be destroyed. The laws of nature have no stability independent of his will, and at his pleasure all things could be reduced to nothing, as easily as they were made. A single word, a breath of command, from one Being, a Being over whom we have no control, would spread universal desolation through the heavens and the earth. Notwithstanding the laws of nature, as they are called, and the precision, uniformity, and power with which they operate, the dependence of the universe on the Creator is as entire as though there were no such laws, and as though all were conducted by the mere will of the Most High, irrespective of such laws. In fact, those laws have no efficiency of their own, but are a mere statement of the way in which God produces the changes which occur, the methods by which He operates who "works all in all." At any moment he could suspend them; that is, he could cease to act, or withdraw his efficiency, and the universe would cease to be.

Are kept in store. Gr., "Are treasured up." The allusion in the Greek word is to anything that is treasured up, or reserved for future use. The apostle does not say that this is the only purpose for which the heavens and the earth are preserved, but that this is one object, or this is one aspect in which the subject may be viewed. They are like treasure reserved for future use.

Reserved unto fire. Reserved or kept to be burned up, 2Pet 3:10. The first mode of destroying the world was by water, the next will be by fire. That the world would at some period be destroyed by fire was a common opinion among the ancient philosophers, especially the Greek Stoics. What was the foundation of that opinion, or whence it was derived, it is impossible now to determine; but it is remarkable that it should have accorded so entirely with the statements of the New Testament. The authorities in proof that this opinion was entertained may be seen in Wetstein, in loc. See Seneca, N. Q. iii. 28; Cic. N. D. ii. 46; Simplicius in Arist. de Ccelo i. 9; Eusebius, P. xv. 18. It is quite remarkable that there have been among the heathen in ancient and modern times so many opinions that accord with the statements of revelation--opinions, many of them, which could not have been founded on any investigations of science among them, and which must, therefore, have been either the result of conjecture, or handed down by tradition. Whatever may have been their origin, the fact that such opinions prevailed and were believed, may be allowed to have some weight in showing that the statements in the Bible are not improbable.

Against the day of judgment and perdition of ungodly men. The world was destroyed by a flood on account of the wickedness of its inhabitants. It would seem from this passage that it will be destroyed by fire with reference to the same cause; at least, that its destruction by fire will involve the perdition of wicked men. It cannot be inferred from this passage that the world will be all wicked at the general conflagration as it was in the time of Noah; but the idea in the mind of Peter seems to have been, that in the destruction of the world by fire the perdition of the wicked will be involved, or will at that time occur. It also seems to be implied that the fire will accomplish an important agency in that destruction, as the water did on the old world. It is not said, in the passage before us, whether those to be destroyed will be living at that time, or will be raised up from the dead, nor have we any means of determining what was the idea of Peter on that point. All that the passage essentially teaches is, that the world is reserved now with reference to such a consummation by fire; that is, that there are elements kept in store that may be enkindled into an universal conflagration, and that such a conflagration will be attended with the destruction of the wicked.

(a) "unto fire" Ps 1:3, Zeph 3:8, 2Thes 1:8 (*) "perdition" "destruction"

2 Peter 3:10

Verse 10. But the day of the Lord. The day of the Lord Jesus. That is, the day in which he will be manifested. It is called his day, because he will then be the grand and prominent object as the Judge of all. Comp. Lk 17:27.

Will come as a thief in the night. Unexpectedly; suddenly. 1Thes 5:2.

In the which the heavens shall pass away with a great noise. That is, what seems to us to be the heavens. It cannot mean that the holy abode where God dwells will pass away; nor need we suppose that this declaration extends to the starry worlds and systems as disclosed by the modern astronomy. The word is doubtless used in a popular sense--that is, as things appear to us; and the fair interpretation of the passage would demand only such a change as would occur by the destruction of this world by fire. If a conflagration should take place, embracing the earth and its surrounding atmosphere, all the phenomena would occur which are here described; and, if this would be so, then this is all that can be proved to be meant by the passage. Such a destruction of the elements could not occur without "a great noise."

And the elements shall melt with fervent heat. Gr., "the elements being burned, or burning, (καυσουμενα,) shall be dissolved." The idea is, that the cause of their being "dissolved" shall be fire; or that there will be a conflagration extending to what are here called the "elements," that shall produce the effects here described by the word "dissolved." There has been much difference of opinion in regard to the meaning of the word here rendered elements, (στοιχεια.) The word occurs in the New Testament only in the following places: Gal 4:3,9, 2Pet 3:10,12, in which it is rendered elements; Col 2:8,20, in which it is rendered rudiments; and in Heb 5:12, where it is tendered principles. For the general meaning of the word, Gall 4:3. The word denotes the rudiments of anything; the minute parts or portions of which anything is composed, or which constitutes the simple portions out of which anything grows, or of which it is compounded. Here it would properly denote the component parts of the material world; or those which enter into its composition, and of which it is made up. It is not to be supposed that the apostle used the term with the same exact signification with which a chemist would use it now, but in accordance with the popular use of the term in his day. In all ages, and in all languages, some such word, with more or less of scientific accuracy, has been employed to denote the primary materials out of which others were formed, just as, in most languages, there have been characters or letters to denote the elementary sounds of which language is composed. The ancients in general supposed that the elements out of which all things were formed were four--air, earth, fire, and water. Modern science has entirely overturned this theory, and has shown that these, so far from being simple elements, are themselves compounds; but the tendency of modern science is still to show that the elements of all things are in fact few in number. The word, as here used by Peter, would refer to the elements of things as then understood in a popular sense; it would now not be an improper word to be applied to the few elements of which all things are composed, as disclosed by modern chemistry. In either case the use of the word would be correct. Whether applied to the one or the other, science has shown that all are capable of combustion. Water, in its component parts, is inflammable in a high degree; and even the diamond has been shown to be combustible. The idea contained in the word "dissolved," is, properly, only the change which heat produces. Heat changes the forms of things; dissolves them into their elements; dissipates those which were solid by driving them off into gases, and produces new compounds, but it annihilates nothing. It could not be demonstrated from this phrase that the world would be annihilated by fire; it could be proved only that it will undergo important changes. So far as the action of fire is concerned, the form of the earth may pass away, and its aspect be changed; but unless the direct power which created it interposes to annihilate it, the matter which now composes it will still be in existence.

The earth also, and the works that are therein, shall be burned up.

That is, whether they are the works of God or man--the whole vegetable and animal creation, and all the towers, the towns, the palaces, the productions of genius, the paintings, the statuary, the books, which man has made. "The cloud-capp'd towers, the gorgeous palaces,

The solemn temples, the great globe itself,

And all that it inherits, shall disrobe,

And, like the baseless fabric of a vision,

Leave not one wreck behind."

The word rendered "burned up," like the word just before used and rendered fervent heat--a word of the same origin, but here intensive --means that they will undergo such a change as fire will produce; not, necessarily, that the matter composing them will be annihilated. If the matter composing the earth is ever to be destroyed entirely, it must be by the immediate power of God, for only He who created can destroy. There is not the least evidence that a particle of matter originally made has been annihilated since the world began; and there are no fires so intense, no chemical powers so mighty, as to cause a particle of matter to cease wholly to be. So far as the power of man is concerned, and so far as one portion of matter can prey on another, matter is as imperishable as mind, and neither can be destroyed unless God destroys it. Whether it is his purpose to annihilate any portion of the matter which he has made, does not appear from his word; but it is clear that he intends that the universe shall undergo important changes. As to the possibility or probability of such a destruction by fire as is here predicted, no one can have any doubt who is acquainted with the disclosures of modern science in regard to the internal structure of the earth. Even the ancient philosophers, from some cause, supposed that the earth would yet be destroyed by fire, (2Pet 3:7;) and modern science has made it probable that the interior of the earth is a melted and intensely heated mass of burning materials; that the habitable world is but a comparatively thin crust or shell over those internal fires; that earthquakes are caused by the vapours engendered by that heated mass whet, water comes in contact with it; and that volcanoes are but openings and vent-holes through which those internal flames make their way to the surface. Whether these fires will everywhere make their way to the surface, and produce an universal conflagration, perhaps could not be determined by science; but no one can doubt that the simple command of God would be all that is necessary to pour those burning floods over the earth, as he once caused the waters to roll over every mountain and through every valley. As to the question whether it is probable that such a change produced by fire, and bringing the present order of things to a close, will occur, it may be remarked farther, that there is reason to believe that such changes are in fact taking place in other worlds. "During the last two or three centuries, upwards of thirteen fixed stars have disappeared. One of them, situated in the northern hemisphere, presented a peculiar brilliancy, and was so bright as to be seen by the naked eye at mid-day. It seemed to be on fire, appearing at first of a dazzling white, then of a reddish yellow, and lastly of an ashy pale colour. La Place supposes that it was burned up, as it has never been seen since. The conflagration was visible about sixteen months." The well-known astronomer, Von Littrow, in the section of his work on "New and Missing Stars," (entitled Die Wunder der Himmels oder Gemeinfassliche Darstellung der Weltsystems, Stuttgard, 1843, & 227,) observes: "Great as may be the revolutions which take place on the surface of those fixed stars, which are subject to this alternation of light, what entirely different changes may those others have experienced, which in regions of the firmament where no star had ever been before, appeared to blaze up in clear flames, and then to disappear, perhaps for ever." He then gives a brief history of those stars which have excited the particular attention of astronomers. "In the year 1572, on the 11th of November," says he, "Tycho, on passing from his chemical laboratory to the observatory, through the court of his house, observed in the constellation Cassiopeia, at a place where before he had only seen very small stars, a new star of uncommon magnitude. It was so bright that it surpassed even Jupiter and Venus in splendour, and was visible even in the day-time. During the whole time in which it was visible, Tycho could observe no parallax or change of position. At the end of the year, however, it gradually diminished; and at length, in March 1574, sixteen months after its discovery, entirely disappeared, since which all traces of it have been lost. When it first appeared, its light was of a dazzling white colour; in January 1573, two months after its reviving, it became yellowish; in a few months it assumed a reddish hue, like Mars or Aldebaran; and in the beginning of the year 1574, two or three months before its total disappearance, it glimmered only with a gray or lead-coloured light, similar to that of Saturn." See Bibliotheca Sacra, III, p. 181. If such things occur in other worlds, there is nothing improbable or absurd in the supposition that they may yet occur on the earth.

(d) "thief in the night" Mt 24:42,43, Rev 16:15 (e) "shall pass away" Ps 102:26, Isa 51:6, Rev 20:11 (+) "fervent heat" "Great"

2 Peter 3:12

Verse 12. Looking for. Not knowing when this may occur, the mind should be in that state which constitutes expectation; that is, a belief that it will occur, and a condition of mind in which we would not be taken by surprise should it happen at any moment. Tit 2:13.

And hasting unto the coming. Marg., as in Greek, "hasting the coming." The Greek word rendered hasting, (σπευδω,) means to urge on, to hasten; and then to hasten after anything, to await with eager desire. This is evidently the sense here.--Wetstein and Robinson. The state of mind which is indicated by the word is that when we are anxiously desirous that anything should occur, and when we would hasten or accelerate it if we could. The true Christian does not dread the coming of that day. He looks forward to it as the period of his redemption, and would welcome, at any time, the return of his Lord and Saviour. While he is willing to wait as long as it shall please God for the advent of his Redeemer, yet to him the brightest prospect in the future is that hour when he shall come to take him to himself.

The coming of the day of God. Called "the day of God," because God will then be manifested in his power and glory.

(a) "Looking for" Tit 2:13 (1) "hasting" "hasting the coming" (b) "melt" Isa 35:4, Mic 1:4 (+) "fervent" "great"

1 John 2:28

Verse 28. And now, little children. 1Jn 2:1. Abide in him; that, when he shall appear. In the end of the world, to receive his people to himself. Jn 14:2,3. We may have confidence. Greek, boldness--παρρησιαν. This word is commonly used to denote openness, plainness, or boldness in speaking, Mk 8:32, Jn 7:4,13,26, Acts 2:29, 4:13,29, 2Cor 3:12, 7:4. Here it means the kind of boldness, or calm assurance, which arises from evidence of piety, and of preparation for heaven. It means that they would not be overwhelmed and confounded at the coming of the Saviour, by its being then found that all their hopes were fallacious.

And not be ashamed before him at his coming. By having all our hopes taken away; by being held up to the universe as guilty and condemned. We feel ashamed when our hopes are disappointed; when it is shown that we have a character different from what we professed to have; when our pretensions to goodness are stripped off, and the heart is made bare. Many will thus be ashamed in the last day, (Mt 7:21-23;) but it is one of the promises made to those who truly believe on the Saviour, that they shall never be ashamed or confounded. 1Pet 2:6, Comp. Isa 45:17, Rom 5:5, 1Pet 4:16, Mk 8:38.

1 John 4:17

Verse 17. Herein is our love made perfect. Marg., love with us. The margin accords with the Greek--μεθημων. The meaning is, "the love that is within us, or in us, is made perfect." The expression is unusual; but the general idea is, that love is rendered complete or entire in the manner in which the apostle specifies. In this way love becomes what it should be, and will prepare us to appear with confidence before the judgment-seat. Comp. 1Jn 4:12.

That we may have boldness in the day of judgment. By the influence of love in delivering us from the fear of the wrath to come, 1Jn 4:18. The idea is, that he who has true love to God will have nothing to fear in the day of judgment, and may even approach the awful tribunal where he is to receive the sentence which shall determine his everlasting destiny without alarm.

Because as he is, so are we in this world. That is, we have the same traits of character which the Saviour had, and, resembling him, we need not be alarmed at the prospect of meeting him.

(1) "Herein is our love" "love with us"

Revelation of John 3:5

Verse 5. He that overcometh. Rev 2:7.

The same shall be clothed in white raiment. Whosoever he may be that shall overcome sin and the temptations of this world, shall be admitted to this glorious reward. The promise is made not only to those in Sardis who should be victorious, but to all in every age and every land. The hope that is thus held out before us, is that of appearing with the Redeemer in his kingdom, clad in robes expressive of holiness and joy.

And I will not blot out his name out of the book of life. The book which contains the names of those who are to live with him for ever. The names of his people are thus represented as enrolled in a book which he keeps--a register of those who are to live for ever. The phrase "book of life" frequently occurs in the Bible, representing this idea. Php 4:3. Compare Rev 15:3, 20:12,15, 21:27 Rev 22:19. The expression "I will not blot out" means, that the names would be found there on the great day of final account, and would be found there for ever. It may be remarked, that as no one can have access to that book but he who keeps it, there is the most positive assurance that it will never be done, and the salvation of the redeemed will be, therefore, secure. And let it be remembered that the period is coming when it will be felt to be a higher honour to have the name enrolled in that book than in the books of heraldry --in the most splendid catalogue of princes, poets, warriors, nobles, or statesmen, that the world has produced. But I will confess his name, etc. I will acknowledge him to be my follower. Mt 10:32.

(b) "book of life" Rev 17:8 (c) "confess" Lk 12:8

Revelation of John 20:11-15

Verse 11. And I saw a great white throne. This verse commences the description of the final judgment, which embraces the remainder of the chapter. The first thing seen in the vision is the burning throne of the Judge. The things that are specified in regard to it are that it was great, and that it was white. The former expression means that it was high or elevated. Compare Isa 6:1. The latter expression--white--means that it was splendid or shining. Compare 1Kgs 10:18-20. The throne here is the same which is referred to in Mt 25:31, and called there "the throne of his glory."

And him that sat on it. The reference here, undoubtedly, is to the Lord Jesus Christ, the final Judge of mankind, (compare Mt 25:31,) and the scene described is that which will occur at his Second Advent.

From whose face. Or, from whose presence; though the word may be used here to denote more strictly his face--as illuminated, and shining like the sun. See Rev 1:16, "And his countenance was as the sun shineth in his strength."

The earth and the heaven fled away. That is, as the stars, at the rising of the sun, seem to flee to more remote regions, and vanish from human view, so when the Son of God shall descend in his glory to judge the world, the earth and all other worlds shall seem to vanish. Every one must admire the sublimity of this image; no one can contemplate it without being awed by the majesty and glory of the final Judge of mankind. Similar expressions, where the natural creation shrinks back with awe at the presence of God, frequently occur in the Bible. Compare Ps 18:7-15, 77:16-19, 114:3-5, Hab 3:6,10-11.

And there was found no place for them. They seemed to flee entirely away, as if there was no place where they could find a safe retreat, or which would receive and shelter them in their flight. The image expresses in the most emphatic manner the idea that they entirely disappeared, and no language could more sublimely represent the majesty of the Judge.

(a) "earth" 2Pet 3:10,12 Verse 12. And I saw the dead, small and great. All the dead--for this language would express that--the whole race being composed of the "small and great." Thus, in other language, the same idea might be expressed by saying the young and old; the rich and poor; the bond and free; the sick and well; the happy and the unhappy; the righteous and the wicked; for all the human family might, in these respects, be considered as thus divided. The fair meaning in this place therefore is, that all the dead would be there, and of course this would preclude the idea of a previous resurrection of any part of the dead, as of the saints, at the beginning of the millennium. There is no intimation here that it is the wicked dead that are referred to in this description of the final judgment. It is the judgment of all the dead.

Stand before God. That is, they appear thus to be judged. The word "God" here must naturally refer to the final Judge on the throne, and there can be no doubt (see Mt 25:31)that this is the Lord Jesus. Compare 2Cor 5:10. None can judge the secrets of the heart; none can pronounce on the moral character of all mankind of all countries and ages, and determine their everlasting allotment, but he who is Divine.

And the books were opened. That is, the books containing the record of human deeds. The representation is, that all that men have done is recorded, and that it will be exhibited on the final trial, and win constitute the basis of the last judgment. The imagery seems to be derived from the accusations made against such as are arraigned before human courts of justice.

And another book was opened, which is the book of life. The book containing the record of the names of all who shall enter into life, or into heaven. Rev 3:5. The meaning here is, that John saw not only the general books opened containing the records of the deeds of men, but that he had a distinct view of the list or roll of those who were the followers of the Lamb. It would seem that in regard to the multitudes of the impenitent and the wicked, the judgment will proceed on their deeds in general; in regard to the righteous, it will turn on the fact that their names had been enrolled in the book of life. That will be sufficient to determine the nature of the sentence that is to be be passed on them. He will be safe whose name is found in the book of life; no one will be safe who is to have his eternal destiny determined by his own deeds. This passage proves particularly that the righteous dead are referred to here as being present at the final judgment; and is thus an additional argument against the supposition of a resurrection of the righteous, and a judgment on them, at the beginning of the millennium.

And the dead were judged out of those things which were written in the books. The records which had been made of their deeds. The final judgment will proceed on the record that has been made. It will not be arbitrary, and will not be determined by rank, condition, or profession, but it will be according to the record.

According to their works. 2Cor 5:10. The fact that the name of any one was found in the book of life would seem, as above remarked, to determine the certainty of salvation; but the amount of reward would be in proportion to the service rendered to the Redeemer, and the attainments made in piety.

(b) "books were opened" Dan 7:10 (c) "another book" Rev 21:27, Dan 12:1 (d) "according to their works" Jer 32:19, Mt 16:27 Verse 13. And the sea gave up the dead which were in it. All that had been buried in the depths of oceans. This number in the aggregate will be great. If we include all who were swept off by the flood, and all who have perished by shipwreck, and all who have been killed in naval battles and buried in the sea, and all who have been swept away by inundations of the ocean, and all who have peacefully died at sea, as sailors, or in the pursuits of commerce or benevolence, the number in the aggregate will be immense--a number so vast that it was proper to notice them particularly in the account of the general resurrection and the last judgment.

And death and hell delivered up the dead which were in them. That is, all the dead came, from all regions where they were scattered--on the land and in the ocean--in this world and in the invisible world. "Death and hell" are here personified, and are represented as having dominion over the dead, and as now delivering up, or surrendering those who were held under them. On the meaning of the words here used, Rev 1:18; Rev 6:8. Compare Mt 10:23; Job 10:21; Job 10:22; Isa 14:9. This whole representation is entirely inconsistent with the supposition that a large part of the dead had been already raised up at the beginning of the millennial period, and had been permitted, in their glorified bodies, to reign with Christ.

And they were judged, etc. All these were judged--the righteous and the wicked; those buried at sea, and those buried on the land; the small and the great; the dead, in whatever world they may have been.

(1) "hell" "the grave" Verse 14. And death and hell were east into the lake of fire. Death and Hades (hell) are here personified, as they are in the previous verse. The declaration is equivalent to the statement in 1Cor 15:26, "The last enemy that shall be destroyed is death." 1Cor 15:26. The idea is, that death, considered as the separation of soul and body, with all the attendant woes, will exist no more. The righteous will live for ever, and the wicked will linger on in a state never to be terminated by death. The reign of Death and Hades, as such, would come to an end, and a new order of things would commence where this would be unknown. There might be that which would be properly called death, but it would not be death in this form; the soul would live for ever, but it would not be in that condition represented by the word αδης--hades. There would be death still, but a "second death differs from the first, in the fact that it is not a separation of the soul and body, but a state of continual agony like that which the first death inflicts--like that in intensity, but not in kind."--Professor Stuart.

This is the second death. That is, this whole process here described --the condemnation, and the final death and ruin of those whose names are "not found written in the book of life"--properly constitutes the second death. This proves that when it is said that "death and hell were cast into a lake of fire," it cannot be meant that all punishment will cease for ever, and that all will be saved, for the writer goes on to describe what he calls "the second death" as still existing. See Rev 20:15. John describes this as the second death, not because it in all respects resembles the first death, but because it has so many points of resemblance that it may be properly called death. Death, in any form, is the penalty of law; it is attended with pain; it cuts off from hope, from friends, from enjoyment; it subjects him who dies to a much-dreaded condition, and in all these respects it was proper to call the final condition of the wicked death--though it would still be true that the soul would live. There is no evidence that John meant to affirm that the second death would imply an extinction of existence. Death never does that; the word does not naturally and properly convey that idea.

(a) "death and hell" Hoss 13:14, 1Cor 15:26,54 (b) "lake of fire" Mt 25:41 Verse 15 And whosoever. All persons, of all ranks, ages, and conditions. No word could be more comprehensive than this. The single condition here stated, as being that which would save any from being cast into the lake of fire, is, that they are "found written in the book of life." All besides these--princes, kings, nobles, philosophers, statesmen, conquerors; rich men and poor men; the bond and the free; the young and the aged; the gay, the vain, the proud, and the sober; the modest and the humble--will be doomed to the lake of fire. Unlike in all other things, they will be alike in the only thing on which their eternal destiny will depend--that they have not so lived that their names have become recorded in the book of life. As they will also be destitute of true religion, there will be a propriety that they shall share the same doom in the future world.

Written in the book of life. Rev 3:5.

Was cast into the lake of fire. Mt 25:41. That is, they will be doomed to a punishment which will be well represented by their lingering in a sea of fire for ever. This is the termination of the judgment; the winding up of the affairs of men. The vision of John here rests for a moment on the doom of the wicked, and then turns to a more full contemplation of the happy lot of the righteous as detailed in the two closing chapters of the book.

(d.)--Condition of things referred to in Rev 20:11-15.

(1.) There will be a general resurrection of the dead--of the righteous and the wicked. This is implied by the statement that the "dead, small and great," were seen to stand before God; that "the sea gave up the dead which were in it;" that "Death and Hades gave up their dead." All were there whose names were or were not written in the book of life.

(2.) There will be a solemn and impartial judgment. How long a time this will occupy is not said, and is not necessary to be known-- for time is of no consequence where there is an eternity of devotion; but it is said that they will all be judged "according to their works"--that is, strictly according to their character. They will receive no arbitrary doom; they will have no sentence which will not be just. See Mt 25:31-46.

(3.) This will be the final judgment. After this, the affairs of the race will be put on a different footing. This will be the end of the present arrangements; the end of the present dispensations; the end of human probation. The great question to be determined in regard to our, world will have been settled; what the plan of redemption was intended; to accomplish on the earth will have been accomplished; the agency of the Divine Spirit in converting sinners will have come to an end; and the means of grace, as such, will be employed no more. There is not here or elsewhere an intimation that beyond this period any of these things will exist, or that the work of redemption, as such, will extend into the world beyond the judgment. As there is no intimation that the condition of the righteous will be changed, so there is none that the condition of the wicked will be; as there is no hint that the righteous will ever be exposed to temptation, or to the danger of falling into sin, so there is none that the offers of salvation will ever again be made to the wicked. On the contrary, the whole representation is, that all beyond this will be fixed and unchangeable for ever. Rev 22:11.

(4.) The wicked will be destroyed, in what may be properly called the second death. As remarked in the Notes, this does not mean that this death will in all respects resemble the first death, but there will be so many points of resemblance that it will be proper to call it death. It does not mean that they will be annihilated, for death never implies that. The meaning is, that this will be a cutting off from what is properly called life, from hope, from happiness, and from peace, and a subjection to pain and agony, which it will be proper to call death--death in the most fearful form; death that will continue for ever. No statements in the Bible are more clear than those which are made on this point; no affirmation of the eternal punishment of the wicked could be more explicit than those which occur in the sacred Scriptures. Mt 25:46; 2Thes 1:9.

(5.) This will be the end of the woes and calamities produced in the kingdom of God by sin. The reign of Satan and of Death, so far as the Redeemer's kingdom is concerned, will be at an end, and henceforward the church will be safe from all the arts and efforts of its foes, Religion will be triumphant, and the affairs of the universe be reduced to permanent order.

(6.) The preparation is thus made for the final triumph of the righteous--the state to which all things tend. The writer of this book has conducted the prospective history through all the times of persecution which awaited the church, and stated the principal forms of error which would prevail, and foretold the conflicts through which the church would pass, and described its eventful history to the millennial period, and to the final triumph of truth and righteousness; and now nothing remains to complete the plan of the work but to give a rapid sketch of the final condition of the redeemed. This is done in the two following chapters, and with this the work is ended.