The Judgments

Volume Three—Chapter Nine THE JUDGMENTS

#Introduction

The Greek New Testament word for judgment (krino) means to separate or to decide. It may refer to decisions made by man (Matthew 7:1-2) as well as those made by God. Our subject in this chapter is the several divine judgments of each man.

Actually each of us will experience a variety of judgments. I will classify three of them, admittedly somewhat arbitrarily, as major judgments. These are: (1) the judgment immediately at death—the so-called “partial judgment,” (2) the judgments at the Lord’s second coming, and (3) the great final judgment—the final Day of Judgment. These will be considered individually. Others judgments include the following:

Spirit birth. It is possible that our spirit birth was a judgment of sorts. We know

that our Savior was the “Firstborn” which title is one of great honor. He was born first because he was the most advanced and spiritually accomplished of all the intelligences, and the Father had a special role for him in our round of creation. We often cite Satan’s title, “son of the morning” (born early or in the “morning” of the period of spirit birth), as evidence that he was at one time among the more accomplished and admired of the intelligences. We have no information on whether the order of the spirit birth of the rest of us reflected in any way our spiritual progress to that point, but, logically, it is certainly possible.

Mortal birth. Our mortal birth was also a judgment. It indicated that we were found worthy while in the premortal life to undergo a mortal probation. It confirmed that we were not among the “third part” of the hosts of heaven who sided with Satan. Thus, our mortal birth signaled our opportunity to continue on the course leading to eternal life.

The scriptures also suggest that some are blessed to be born among the descendants of Ancient Jacob (Israel). They are born into the house of Israel. These were especially valiant supporters of the Father and the Son in the premortal world. Hence they are honored to have been judged worthy of that lineage. There has been much speculation about whether or not other circumstances of our mortal birth (time, place, and situation) were based upon our premortal behaviors and spiritual status. The

principle of foreordination does involve elements of divine judgment.

Spiritual growth. We are judged daily by the Spirit of God who, in his role as the Holy Spirit of Promise, constantly assesses our obedience and our motives. He decides whether or not and when we receive gifts of the Spirit or increments of divine attributes, or any other form of personal revelation.3

Calling and election made sure or translation. Some mortals consistently and conscientiously press forward along the course of spiritual progression. They demonstrate a steadfastness in Christ, having a perfect love of God and of all men, keeping the commandments, and doing only those things that please the Lord. Eventually, they may have their calling and election made sure,4 or they may even be

translated. Either of these glorious eventualities is itself a moment of judgment. Their celestial inheritance is thereby assured even though they have not yet gained bodies of immortal glory.

For all of these judgments, the judge is always the same. The Father has left all judgment to the Son (John 5:22). He is the only one of the Father’s children who has qualified himself to be the perfect judge as is required by the law of mercy.6 His judgments are, however, often rendered through his intermediary, the Holy Ghost. The Savior will judge all men according to his law, which is his gospel. There is no other law by which they may be judged. The Lord has given his law to all intelligences in our universe (D&C 88:36-38).

The desires of one’s heart. Each individual is judged according to his actions, thoughts, words, and the “desires of his heart.” All of these comprise his “works.” There can be no pretense or hypocrisy when a man is judged according to his “desires.” In scripture, the word “desire” (Alma 29:4) or the phrase “desires of [one’s] heart” or “hearts” (Psalm 37:4; Mosiah 11:2; 18:10-11; Alma 41:3; JS-H 1:15) do not refer to what a man wants or says he wants. Rather they refer to what a man truly is at his essential center.7

#The Partial Judgment

We have previously discussed this important judgment. Please review the following titles in volume 2, chapter 13, The Spirit World: “The Partial Judgment,” “Are Those in Paradise Sealed Up to their Exaltation?” “Are We Received into the World of Spirits by a Personal Experience with the Savior Himself?” and “Precisely Who Will Be Found Worthy of Paradise?”

#The Judgments at His Second Coming

Prior to reading this section, please review “When Are We Resurrected?” in volume 2, chapter 13, The Spirit World.

The second coming of the Lord is a time of dramatic and complex judgment. Jude, referring to those who “kept not their first estate,” wrote of the Lord’s second coming: “And Enoch also, the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints, To execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds which they have ungodly committed, and of all their hard speeches which ungodly sinners have spoken against him” (Jude 1:14-15). When the Lord comes again, he will be accompanied by a retinue of saints who have previously lived upon this earth and who are themselves celestial-bound individuals. They will be those who have been sealed up to eternal life. Logically, these will be either resurrected celestial beings or paradisiacal spirits—“the spirits of just men made perfect” (D&C 129:3). There will also be some righteous saints on the earth at that time that will be blessed to be caught up to meet the Lord and be with him at his coming.

We will separate these judgments into three distinct phases. All phases of this judgment—all of these judgments—will be made by the Lord at his coming.

1. The first is a judgment of all intelligences abiding on earth at the time of his coming. When the Lord comes, his “glory” or “light” will shine upon all the earth. By virtue of the energy and power in that light, the telestial inhabitants will be purged from the earth by fire. These telestial individuals will then reside in spirit prison to await their great final judgment at the end of the Millennium. Also, all of the non-human intelligences who inhabit the bodies of animals, plants, and even the inanimate things of the world will be judged. Those of telestial worthiness will be purged from the earth. The purging of these telestial elements marks the “end of the world.” It will cease to be a telestial earth and become a terrestrial one. There will be “a new heaven and a new earth” (Revelation 21:1; Ether 13:9; D&C 29:23). The celestial and terrestrial intelligences will remain and continue to be part of the new terrestrial earth. Thus commences the Millennium.

2. The second phase is the judgment of the dead. It is the judgment pronounced upon those who have died prior to the Lord’s second coming to the earth. The “morning of the first resurrection” began at the moment of the Savior’s resurrection. Beginning at that moment, the resurrections of those judged worthy of a celestial reward have been ongoing. This judgment and these resurrections are now occurring. The Lord’s second coming is the grand finale of the morning of the first resurrection. All that remain in the spirit world worthy of a celestial reward will come forth with celestial bodies at that time.

3. The third phase is the judgment of those who remain on the earth following the purging at the Lord’s coming. Those individuals who remain will be of celestial and terrestrial worthiness.

The Lord’s parable of the sheep and the goats (Matthew 25:31-46) is usually applied to the judgments that occur at the Savior’s second coming. In this parable the Lord will sit on his throne and judge the people of “all nations.”

The righteous will be gathered on his right hand (the sheep), and the unrighteous on his left hand (the goats). The contrasting symbolism of the sheep and the goats originated anciently. While both sheep and goats were essential in the pastoral economy of Israel, it was apparently necessary, likely for practical reasons of function and care, to keep the two separated. There is likely much of arbitrariness in the symbolism that lends a positive meaning to the sheep and a negative meaning to the goats. For whatever reason, the two animals have been called on to represent opposites. The people of God were often identified as the sheep of his fold but never as goats.

To the righteous on his right hand, he will say, “Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.” They will be sealed up to eternal life. These are all of the souls of celestial worthiness, both living and dead. The exact identity of those gathered on his left hand is less clear. They probably include all terrestrial and telestial souls both living and dead.

It is far from accurate to assume those on his right hand will be exclusively members of the Church of Jesus Christ of Latter-day Saints, though the saints will be well represented in this group. Surely, some—perhaps many—deemed worthy of celestial resurrection by the all-knowing Lord will not be specifically identified with his Church at that day. Further, it is inaccurate to assume that those on his left hand are entirely nonmembers. There will doubtless be some among the group on his left hand that will regard themselves as members in good standing of his latter-day Church.

For the celestial-bound souls, their fate is clearly spelled out. Righteous mortal men and women who die after the beginning of the Millennium “shall not sleep . . . in the earth, but shall be changed in the twinkling of an eye” (D&C 101:31). In D&C 101 one of the more singular prophecies in all holy writ is recorded. Speaking of the time of the Millennium it says: “And there shall be no sorrow because there is no death” (D&C 101:29). The Lord, still speaking of those judged worthy of a celestial resurrection, added: “In that day an infant shall not die until he is old; and his life shall be as the age of a tree; and when he dies he shall not sleep, that is to say in the earth, but shall be changed in the twinkling of an eye, and shall be caught up, and his rest shall be glorious” (D&C 101:30-31). Isaiah also reported that those born during the Millennium will live to be one hundred years old (Isaiah 65:20). The implication here is, though the main symbolic period of the morning of the first resurrection will have passed (it will conclude at Christ’s second coming), the righteous who live on the earth during the Millennium will be resurrected with celestial bodies at the moment of their mortal death.

The fate of those of terrestrial worthiness who live and die during the Millennium is less clear. It is possible that they will suffer a mortal death, pass into the spirit world, and then experience their resurrection later on during the Millennium. Recall that the “afternoon of the first resurrection,” that period when the terrestrial souls are resurrected, occurs during the Millennium. It is also possible that the terrestrial souls may, at the moment of their mortal death, be changed in the twinkling of an eye and resurrected with a terrestrial body.

#The Great Final Judgment

The celestialization of the earth. Scriptures indicate that near the end of the Millennium, Satan will again gain power over mortals. He will gather all his forces for one final contest, the battle of the Great God. Satan will lose this battle (see Revelation 20:7-21:1). In modern revelation we read:

And then [Satan] shall be loosed for a little season, that he may gather together his armies. And Michael, the seventh angel, even the archangel, shall gather together his armies, even the hosts of heaven. And the devil shall gather together his armies; even the hosts of hell, and shall come up to battle against Michael and his armies. And then cometh the battle of the great God; and the devil and his armies shall be cast away into their own place, that they shall not have power over the saints any more at all (D&C 88:111-14).

Then the earth itself will experience a change comparable to death and resurrection. It will pass away as a terrestrial world and be born again or resurrected as a celestial world (see D&C 88:26). This end will undoubtedly again be accomplished by fire. This is the “end of the earth” (as opposed to the “end of the world” which occurs at the beginning of the Millennium). This will obviously be a highly charged and emotional time for those on the earth.

After each of the earth’s “ends,” the scriptures teach that “there shall be a new heaven and a new earth” (D&C 29:23). Speaking of the “end” of the terrestrial earth (at the end of the Millennium), Elder Bruce R. McConkie wrote:

There was a new earth and new heavens when the Millennium commenced. This is a second new heaven and new earth; it is the celestial earth and its heaven. The language in each instance is similar, but the meaning is different. In one instance the new earth is the paradisiacal [millennial] earth; in this case it is the celestial globe (Millennial Messiah, 696).

What is the role of the resurrection in the final judgment of us all—two views of resurrection? Some have considered resurrection to be another “partial judgment” occurring prior to the great Day of Judgment. We have previously

considered this topic. I concluded that the scriptures support the idea that the resurrection does precede the final judgment (Alma 11:44; 12:12). In 2 Nephi 9:15, Jacob, for example, teaches that after the resurrection, all must come before Christ to be judged.

I also concluded that the final judgment probably occurs concomitantly with the resurrection. Resurrection is the final judgment. It is a one-step event. We will come forth in a celestial body, a terrestrial body, or a telestial body. As we stand before the “judgment seat” of Christ, we will all do so in our immortal bodies. The judgment will have already been made and will be evident. This view implies that resurrection is a one-step uniting of the spirit with an eternal body. It also implies that the resurrected body includes nothing of the mortal body. All that is mortal (“corruption”) is replaced, at the moment of resurrection, by that which is immortal (“incorruption”). This view also suggests that the final Day of Judgment is more a day of grand ceremony and celebration since all who attend will have already been judged.

There exists an alternate view of resurrection that is pertinent here which suggests a more practical role for the final Day of Judgment. I have explained

previously my struggles with the logic of this other view, but, my opinion notwithstanding, it should be considered further.

This other view includes the idea that some element of the mortal body will be included, at least initially, in the resurrected body. Elder Orson Pratt wrote: “A sufficient amount of the particles which have once been incorporated in the system [the mortal body] will be used by the Almighty in the resurrection to make perfect and complete tabernacles for celestial spirits to dwell in” (JD, 16:355). President Brigham Young taught that certain of the particles that make up the mortal body are, and always will be, unique to the individual and at least some of them are included in the resurrected body:

The question may be asked, do not the particles that compose man’s body, when returned to mother earth, go to make or compose other bodies? No, they do not. . . . Neither can the particles which have comprised the body of man become parts of the bodies of other men, or of beasts, fouls, fish, insect, or vegetables. . . . At the sound of the trumpet of God every particle of our physical structures necessary to make our tabernacles perfect will be assembled, to be rejoined with the spirit, every man in his order. Not one particle will be lost (“The Resurrection,” [a sermon delivered in 1854] Elders’ Journal [July 1904] 2:152-55).

The prophet Joseph Smith had earlier suggested this same concept. He implies, rather indirectly, that the “unique” materials of our body will be included in the resurrected body: “There is no fundamental principle belonging to a human system [a mortal body] that ever goes into another in this world or in the world to come; I care not what the theories of men are. We have the testimony that God will raise us up, and he has the power to do it. If anyone supposes that any part of our bodies, that is, the fundamental parts thereof, ever goes into another body, he is mistaken” (HC, 5:339).

The idea also exists that this mortal element in each resurrected body might result in some imperfection or “defect” in that body that requires correction. Joseph Smith explained that any defects will be removed “in their course, in their proper time, according to the merciful providence of God” (“Our Immortal, Indestructible Identity,” The Improvement Era 12:592). Elder Joseph Fielding Smith declared: “Children will rise as they were laid away, but after the resurrection their bodies will grow to the full stature of their spirits. Deformities will be erased and in the resurrection will be made whole” (Church History and Modern Revelation, 2:301, italics added).

We have, then, an alternate view of the resurrection. It includes the ideas that there exist some unique properties or materials in our mortal body that will never be utilized in another individual’s body, and they will apparently be included, at least initially, in the resurrected body. In time the imperfections (“defects”) produced by these mortal elements will be purged from the resurrected body. Thus, resurrection is a gradual, incremental process and not a one-step event.

This theory of resurrection lends itself to speculation. Might it be, for example, that all mankind are resurrected with similar bodies, and the process of differential “glorification” of the body occurs subsequently?

When all is done and accomplished according to the divine purpose—after all, the sons of perdition included, have been resurrected—all will stand before the bar of God. The final and irrevocable decrees will be pronounced as pertaining to every living soul. We may propose two possible roles for the great Day of Judgment depending on which theory of resurrection you prefer (one-step or gradual):

1. If the glory of the resurrected body in which all stand before God at that day has already been determined, then this Day of Judgment is largely ceremonial. For those destined to inherit a degree of glory, it is a day of formal declaration and celebration of their blessed eternal state. For the wicked and unrepentant, those who “remain filthy still” and go with Satan to outer darkness, it is a dramatic moment of confrontation, declaration, and humiliation.

2. If the resurrected body gradually evolves to become celestial, terrestrial, telestial, or perdition following the pronouncement of the final judgment of each individual, then the final judgment is less a celebration and more a practical day of universal judgment.

Though I have stated it previously, allow me to reiterate my own personal view. Intuitively, I am inclined to prefer the idea that resurrection is the one-step combining of the spirit and an eternal body without inclusion of any mortal element. All mortal matter would seem to be potentially corruptible, and it is difficult to see how it would belong in an eternal body. It seems more likely that eternal matter is somehow fundamentally different from mortal matter. Certainly, some of those mortals who have suffered violent deaths and some of those who have been cremated have had their remains reduced to basic element and scattered widely. It is difficult to see which of the elements of the body are unique and how they might be recovered. I therefore struggle to accept the idea of resurrection as a gradual, incremental process. I do not stand dogmatically by this opinion, and I think it will be fascinating, at some future day, to learn the complete truths about the resurrection.

The judges present at the final judgment. Obviously, Jesus Christ will be at the judgment bar, for he is the judge of both the living and the dead (Alma 11:44; Moroni 10:34; D&C 76:68). Scripture, both modern and ancient, teach that the original quorums of twelve apostles of the Lord in both the New and Old Worlds, will somehow also be involved in the Lord’s judgments (D&C 29:12; Matthew 19:28). It is not entirely clear what role they will play. Their role may well be largely ceremonial or symbolic, as there is only one qualified to judge all humankind, and “he employeth no servant” for that purpose (2 Nephi 9:41).

The personal and individual nature of the judgment. We previously considered the idea that not all individuals will be held equally responsible for personal

mortal acts, and hence, the judgment of each individual is a highly personal event. Speaking of the final judgment, the Prophet Joseph Smith taught that God will judge all mankind:

not according to what they have not, but according to what they have. Those who have lived without law, will be judged without law, and those who have a law, will be judged by that law. We need not doubt the wisdom and intelligence of the Great Jehovah; He will award judgment or mercy to all nations according to their several deserts, their means of obtaining intelligence, the laws by which they are governed, the facilities afforded them of obtaining correct information, and His inscrutable designs in relation to the human family; and when the designs of God shall be made manifest, and the curtain of futurity be withdrawn, we shall all of us eventually have to confess that the Judge of all the earth has done right (TPJS, 218).

Each individual brings his or her own record to this judgment, as stated by Church President John Taylor: “Because that record that is written by the man himself in the tablets of his own mind—that record that cannot lie—will in that day be unfolded before God and angels, and those who shall sit as judges” (JD, 11:79; cf. Alma 41:7).

1 See “Intelligence or Intelligences,” “Creation,” and “Spirit Birth” in volume 1, chapter 3, The Creation.

See a discussion of foreordination in volume 2, chapter 15, Foreordination.

3 See “The Roles of the Holy Ghost in Spiritual Growth” volume 1, chapter 7, Spiritual Growth—Gifts of the Spirit.

See volume 2, chapter 16, Calling and Election Made Sure.

5 See volume 2, chapter 17, The Doctrine of Translation.

6 See volume 1, chapter 19, The Essence of the Lord’s Atonement.

For further discussion of this concept, see “The Spiritual Restoration” in chapter 11, The Law of Restoration.

8 See “Does the Judgment Follow the Resurrection?” in volume 2, chapter 13, The Spirit World.

9 See “Is anything of the former physical body involved in the resurrection?” in chapter 7, Salvation.

See “Three Essential Factors in the Final Judgment” in volume1, chapter 8, The Blessings of Spiritual Gifts.