The New Testament concept of future judgment
In Aspects of the Atonement, I.H. Marshall discusses the NT terminology of judgment, wrath and punishment.
1. The language of punishment features occasionally (Matt. 24:43–51; Luke 12:45–48; Matt. 25:46; 2 Thess. 1:9; Heb. 10:29; 2 Pet. 2:9.
2. Vengeance, or revenge, occurs in Luke 18:1–8; Rom. 12:19 (citing Deut. 32:35); 1 Thessalonians 4:6; Luke 21:22; and 2 Thessalonians 1:8.
3. More frequent is the use of wrath or anger. Orgē and related terms are found in Matt. 3:7 par. Luke 3:7; Mark 3:5; cf. Mark 1:41; John 3:36; Rom. 5:9; 13:4–5; Eph. 2:3; 5:6; Col. 3:6; 1 Thess. 2:16; Hebrews 3:11; 4:3 (citing Psalm 95:11); Rev. 6:16–17; 11:18; 14:10 (cf. Mark 10:39; 14:36). Thumos is used in 2 Cor. 12:20; Gal. 5:20; Eph. 4:31; Col. 3:8; Rev. 12:12; 14:8; 14:10, 19; 15:1, 7; 16:1, 19; 19:15.
4. More common still is the concept of judgment. ‘It is no exaggeration to say that it is part of the framework of thought in the majority of New Testament books…And it becomes thematic particularly in Matthew; John; Romans; Hebrews; James; 1 Peter; 2 Peter; Jude; and Revelation.’ See Matt. 10:15; 11:22, 24; 12:36; 5:21–22; 12:41–42 par. Luke 11:31–32; Matthew 7:1 par. Luke 6:37; Luke 19:22 (parabolic); Acts 17:31. According to John’s Gospel, ‘Although Jesus was not sent into the world to judge it (John 3:17–18; 12:47–48), nevertheless, there is a sense in which judgment is already taking place (John 3:18b; 8:16; 16:11), and future judgment at the resurrection of the dead has been committed to him (John 5:22–30).’ Paul writes of ‘of a future judgment by God (Rom 14:10–12) on a specific “day” (Rom. 2:16), carried out by Christ (2 Cor. 5:10; 2 Thess. 1:7–8; 2 Tim. 4:1). It embraces the world (Rom. 3:6), both Jews (Rom. 2:12) and Gentiles (cf. 1 Cor. 5:13), believers and unbelievers (Rom. 14:10). There is a present activity which appears to have more the function of warning people against behavior which, if persisted in, will lead to a worse fate in the future (1 Cor. 11:32). It will condemn those who have refused to believe the truth (2 Thess. 2:12).’ See also Heb. 9:27; 10:27, 30; 13:4; Jas. 2:12–13; 5:9; 1 Pet. 1:17; 4:5–6; 2 Pet. 2:9; 3:7; Jude 15; Rev. 6:10; 11:18; 14:7; 18:8, 20; 19:2, 11; 20:12–13.
5. Similarly, the concepts of destruction and death are ‘extraordinarily pervasive’ in the NT. ‘The broad road leads to destruction (Matt. 7:13); God destroys body and soul in Gehenna (Matt. 10:28 par. Luke 12:4); the ultimate end of those who reject the kingdom of God or do not repent is the destruction of their life or soul, with destruction and salvation being juxtaposed as opposite fates (Mark 8:35 par. Matt. 10:39 par. Luke 9:24–25; Matt. 16:25 par. Luke 17:33 par. John 12:25; cf. Luke 13:3, 5; John 3:16); sinners (Rom. 2:12), the so-called “vessels of wrath” (Rom. 9:22), are intended for destruction; the opponents of the gospel and enemies of the cross share the same fate (Phil. 1:28; 3:19; cf. 2 Pet. 2:1, 3; 3:7, 16); those who are not saved are described as “those who are being destroyed,” i.e., who are on their way to final destruction (1 Cor. 1:18; 2 Cor. 2:15; 4:3; 2 Thess. 2:10; cf. Jas. 4:12; 2 Pet. 3:9; Jude 5).’ As for death (both physical and ultimate), ‘The outcome of various sins is being sent to Gehenna by God himself (Matt. 10:28; Luke 12:5). The concept of torment is found occasionally, both in the imagery of some of the parables (Matt. 18:34; Luke 16:23, 28) and also in the description of the lake of fire in Revelation where it is the destination for the devil and his agents (Rev. 14:10–11; 18:7; 20:10).’
Conclusions
1. ‘The framework of thought in the New Testament clearly presupposes the future judgment of God against evildoers, expressed in the display of his wrath against sin and the destruction or death of sinners.
2. ‘There is no other kind of future scenario or description of the attitude and actions of God. This is not one type of metaphorical description among others. And there is no indication of a universalism in which all are saved and none are ultimately condemned.
3. ‘This teaching is more than just a background of thought. It becomes thematic on many occasions, and it lies at the center of the evangelism carried out in the early church, where salvation was understood as including deliverance from the wrath of God and eternal death. Consequently, we cannot push it to one side as being less important than the other aspects of human sin and need.’