What is the resurrection of condemnation (John 5:29)?

They were not, then, to wonder that even now dead souls receive life in hearing Christ; for a more manifest wonder was coming when the voice of the Son of God sounds forth in a day that is future. Then "all that are in the graves" (that is, not the dead morally, but all literally dead) "shall hear his voice, and shall come forth." These are thereon not viewed as a common category, which as lying in the graves they were, but are by resurrection divided into two distinct classes — "They that have done good unto the resurrection of life, and they that have done evil unto the resurrection of [not 'damnation,' but] judgment" — the very same word throughout. It cannot be denied. It is in vain for learned or unlearned to attempt glosses, clever or clumsy, over the expression. The word of God is too strong for man to bend it. No doubt the truth is too bright for those that uphold the vulgar error in this particular case. This or other reasons may have influenced the English translators from Tyndale: the motive I do not pretend to judge; but the fact is plain. And I affirm that "condemnation" or "damnation" is a wrong rendering of κρίσις, for which there is no tenable ground. The verb means, and is rightly translated "judge," (verses 22-30); the substantive means "judgment," or "the act of judging," and should have been so translated, and nothing else, throughout (verses 21, 24, 27, 29, 30).

They were not, then, to wonder that even now dead souls receive life in hearing Christ; for a more manifest wonder was coming when the voice of the Son of God sounds forth in a day that is future. Then, "all that are in the graves," (that is, not the dead morally, but all literally dead,) "shall hear His voice, and shall come forth." These are thereon not viewed as a common category, which as lying in the graves they were, but are by resurrection divided into two distinct classes — "They that have done good unto the resurrection of life, and they that have done evil unto the resurrection of [not 'damnation,' but] judgment" — the very same word throughout. It cannot be denied. It is in vain for learned or unlearned to attempt glosses, clever or clumsy, over the expression. The word of God is too strong for man to bend it. No doubt, the truth is too bright for those that uphold the error of the A.V. in this particular case. This or other reasons may have influenced the English translators from Tyndale: the motive I do not pretend to judge; but the fact is plain. And I affirm that "condemnation" or "damnation" is a wrong rendering of κρίσις, for which there is no tenable ground. The verb means, and is rightly translated, "judge" (verses 22-30); the substantive means, "judgment," or "the act of judging," and should have been so translated throughout, as is now done by the Revisers of 1881. (Vers. 22, 24, 27, 29, 30).

But this makes the distinction of the two classes that are raised from their graves manifest and complete. As to the first, they are those that have practised good (for they are no longer characterised as believers only); it is a life-resurrection. As bowing to Christ in this world, they had life in Him, the Son; their resurrection is simply the consummation of the life. For the body will be quickened as well as the soul. It is Christ, as the Son of God, who gave them life through faith, even now and in this world; it is Christ who will shortly call them out of their graves; and the power of the life they possessed in Him will be then manifest for ever.

But this is not all. There is a deep fundamental difference in the nature of the resurrections, as well as a distinction of time. In the gospel of John, the first is said to be a resurrection of life, the second is one of judgment. In the former are the righteous; all who are judged in the latter are the evil. Our translators call it the resurrection of "damnation" though the real meaning of the word is "judgment." It is the same word that is used in a verse or two before (verses 21-27). "The Father judgeth no man, but hath committed all judgment unto the Son … and hath given him authority to execute judgment also, because he is the Son of man." And it is necessary to bear this in mind, that Christ, while as the Son of God He gives life, as Son of man comes to execute judgment in His kingdom. He gives life to the believer, and executes judgment on the unbeliever. So there are two resurrections answering to these titles. There is the resurrection of life or the resurrection of the believer. It is the application to his body of that power of life which he has already in his soul. But those who have refused Christ, what will they have? The resurrection of judgment. They have despised Christ now; they cannot escape the resurrection of judgment then.

Looking then at Revelation 20, is not this what we have here? First there was the resurrection of life, of "those that have done good." "Blessed and holy is he that hath part in the first resurrection." What was said about them? They lived and reigned with Christ a thousand years. It is a life-resurrection. But look at the others, the wicked — "they that have done evil." "The rest of the dead lived not again till the thousand years were finished." What have you here? "The rest of the dead lived not again till," etc. So they do rise. "I saw the dead, small and great, stand before the throne." None but dead are there, and how differently do they appear before the throne! "And the books were opened; and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works" (ver. 12).

How different will be the future of the saved and the unsaved. Both will be in resurrection, for "all that are in the graves" will come forth, some to "life," some to "judgment." This latter means only to be judged, convicted, and condemned.

Thus, beyond all controversy, there remains the patent fact that we have two resurrections distinguished here by their character — resurrections, not merely separated by time (which is stated expressly elsewhere, but after all it is quite a subordinate question), but in their own nature and issues as different as can possibly be. A difference of character is a far more important feature than a difference in point of time. For my own part, so far from thinking so much of the long space between them, I believe that were it but a minute which separated the resurrection of life and the resurrection of judgment, the eternal and essential features would remain; that the one is a resurrection of life which is given by the grace of God in His Son, and always distinguishes those who have received Him here; the other is a resurrection of judgment for those who would not have Him in this world, but are finally compelled by divine power, when His voice is heard in glory, to honour the Son even as the Father.

Thus, beyond all controversy, there remains the patent fact that we have two resurrections distinguished here by their character — resurrections, not merely separated by time (which is stated expressly elsewhere, but after all it is quite a subordinate question), but in their own nature and issues as different as can possibly be. A difference of character is a far more important feature than a difference in point of time. For my own part, so far from thinking so much of the long space between them, I believe that were it but a minute which separated the resurrection of life and the resurrection of judgment, the eternal and essential features would remain; that the one is a resurrection of life which is given by the grace of God in His Son, and always distinguishes those who have received Him here; the other is a resurrection of judgment for those who would not have Him in this world, but are finally compelled by divine power, when His voice is heard in glory, to honour the Son even as the Father.

I do not want to insist on the word "damnation." It is damnation no doubt, but I do not insist upon that word, because the point all through is that it is 'judgment'; it is a resurrection of life, and a resurrection of judgment. How far they may be apart is another point, which has nothing to do with this fact, that there is a resurrection of life, and a resurrection of judgment. Where there has been spiritual quickening, where they have everlasting life, they shall not come into judgment, but have passed from death unto life; but then, if dead as to their bodies, they must be raised up to make that life complete, because they must have bodies in unison and in harmony with the state into which they enter. And on the other hand, they that have done evil shall come forth unto the resurrection of judgment.

The resurrection of life, and the resurrection of judgment, are as different as light and darkness. The resurrection of life is the portion of the man who has Christ, and if dead, when Jesus comes again, he is raised to life. The man who has lived and died in his sins, and has not known Christ, is raised to judgment. And what will that be? Oh! do not you face it. Do not you risk it. Stop, friend, I implore you, do not risk it. I will not attempt to delineate it; how could I? No tongue of man can depict that awful moment when God raises man for judgment. Enough that it is a resurrection of judgment, and every sensible man should flee from it. Every man who has his senses exercised before God will flee from it. The resurrection of life is a resurrection to blessing. It is the moment when the Lord shall come, and shall take up from the grave His own people, bought by His own blood, and who, through grace, have found Him to be their Saviour. The resurrection of judgment is when unblessed men will stand before the great white throne, and be judged according to their deeds.

We might make other quotations in proof of the different orders of resurrection, but enough, we trust, has been produced to refute the popular thought of there being only one general resurrection. It is the resurrection of damnation, or judgment, that we are now about to consider, which, if I mistake not, consists of those only who have died without Christ. Jesus said, "He that heareth my word, and believeth on Him that sent me, hath everlasting life, and shall not come into condemnation [or judgment]." (John 5:24.) Those, therefore, who are in the resurrection of damnation or judgment, are not only persons who have actually died, but who are spiritually dead in trespasses and sins.

In the fifth verse we read, "The rest of the dead lived not again until the thousand years were finished." The eleventh and following verses give us the details of the last resurrection. We read, "I saw a great white throne, and Him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works." This is what our Lord calls the resurrection of damnation, or judgment. Every dead sinner will be there — those who have died without Christ, who were dead in trespasses and sins. These are the dead, small and great. Those who have received Christ as their Saviour will have been raised before. But you find here the dead without exception. I cannot see that there is a single saved person standing before our Lord in this resurrection of judgment: they are called the dead. They have died without Christ, and therefore they will all be judged, and judged too according to their works.