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The idea of two different judgments is fairly common among evangelicals. It is usually tied to belief in what has been described as "eternal security" or the idea that once one has been saved they cannot be lost (or "once in grace, always in grace"); and is often connected also to a belief in "the rapture" of the church (removal of believers from the earth, while life goes on for the unredeemed, with tribulation ensuing) and a millenial reign of Christ on the earth. There can be many variations, and the idea of separate judgments doesn't have to be tied to "eternal security" or "premillenialism" but it often is. The idea is of course supported by some sound thinking, some truth, but it runs contrary to several clear and repeated teachings of scripture. Some proponents of the idea of separate judgments emphsize that there is "no condemnation" for those in Christ (as in Romans 8:1, John 3:18 -- see No Judgment For Believers ) The emphasis on being forgiven, and therefore not condemned, is good, but the conclusion that no condemnation equals no judgment (or a different judgment, see Judgment Final Exams )does not follow. The idea of two judgments is fairly modern, but widespread. It overlooks the fact that it must be Jesus who is seated on "the great white throne" in Revelation 20:11 because he claimed, "Moreover, the Father judges no one, but has entrusted all judgment to the Son, John 5:22 NIV and that judgment, by the Son, includes all who ever lived, good or bad (John 5:25, 28-29). The "great white throne" is "the judgment seat of Christ" (2 Corinthians 5:10) before which "we all must appear." To limit Paul's "we" in 2 Corinthians 5:10 to only Christians is absurd, since that is his basis for saying "Since we know what it is to fear the Lord, we try to persuade men" (2 Corinthians 5:11). People need to be persuaded so that when each and all stand before the judgment seat of Christ to "receive what is due him for the things done while in the body, whether good or bad" (Again, 2 Cor 5:10 NIV) they will be ready. Jesus made it clear in his parables that everyone together would come to judgment. He taught it in the parable of the good seed and the weeds (Matthew 13:24-30, 36-43 -- which also suggests that the premillenial rapturists have got it backward, at the end of the age the weeds are removed, and then the wheat gathered in...). He taught one judgment in parable of the net (Matthew 13:47-50). He certainly taught one judgment in the lesson of the sheep and the goats (Matthew 25:31-46). In that story Jesus emphasized His own position on His "throne in heavenly glory" (v. 31 -- maybe a great white throne?), the gathering of all nations (v. 32) and the separation into two camps, those bound for eteranl life, and those bound for eternal punishment. Of course, the same duality is apparent in the vision of Revelation 20:11-15. All the dead, great or small, gathered before the throne. Books were opened, people were judged by what they had done. One book was the book of life. Anyone whose name was not found in the book of life was cast into the lake of fire. John's vision is a close match for Jesus' teaching about his own return. One reason that some evangelicals, especially those with some Calvinist influence, have struggled with the idea of believers at the judgment is the rejection of the implication that salvation is earned, saved by works. Knowing that we must be saved by grace through faith is not in conflict with the picture of universal judgment presented by Jesus, Paul, and John in the passages referenced. It is clear that the first and most basic question at judgment is, "is your name in the book of life?" Or as John put it in his gospel, "whoever believes in him is not condemned, but he that does not believe stands condemned already..." (John 3:18). But the day in court doesn't end with the mere fact of belief or unbelief, for the saved or the condemned. Rather, judge nothing before the appointed time; wait till the Lord comes. He will bring to light what is hidden in darkness and will expose the motives of men's hearts. At that time each will receive his praise from God. 1 Cor 4:5 NIV (and see Matthew 10:26). The great day of the Lord is not a time for figuring out who is saved and who is not, the Lord knows those who are his (2 Timothy 2:19). It is a time for declaring the secrets of men's hearts, and glorifying those who have glorified the Lord, to the shame of all who have not. Everyone will have their day in court, everyone will be presented with the evidence of their own lives, works, words, and choices, to demonstrate to one and all the justice of God's final judgment, rendered by Jesus Christ (see Acts 17:31). Jude wrote, "Enoch, the seventh from Adam, prophesied about these men: 'See, the Lord is coming with thousands upon thousands of his holy ones to judge everyone, and to convict all the ungodly of all the ungodly acts they have done in the ungodly way, and of all the harsh words ungodly sinners have spoken against him.'"Jude 14-15 NIV The Lord here is Jesus. The holy ones may be angels, or may be those who haved "died in the Lord," but either way He is coming "to judge everyone." Everyone will be judged, by the Lord Jesus, but not everyone will be convicted. Everyone will have their day in court, the same court with the same judge, some to be acquited, some to be condemned.
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