All judgment is given to Christ

[Jhn 5:21 KJV] For as the Father raises up the dead, and quickens [them]; even so the Son quickens whom he will. For the Father judges no man, but hath committed all judgment unto the Son: That all [men] should honor the Son, even as they honor the Father. He that honors not the Son honors not the Father which hath sent him.

Studying “the law” , as in the end of it. Jesus said the law and the prophets were until John. From that time, there is no place to indicate anyone is thereafter, judged by Moses. Jesus said he will judge every individual according to his/her works.

It is useful to know that “the law” i.e. “Moses” and the carnal commandments, ordinances, etc., were given to the Hebrews. Not to any other nation. When a handful of “pillars” held forth from Jerusalem, boasting of how many believers they had, all zealous for Moses, and numbering (as if a badge of honor) how many priests there were who believed;when these sought to go behind Paul and impose Moses upon non-Hebrew believers, the response was clear:

But when Peter was come to Antioch, I withstood him to the face, because he was to be blamed. For before that certain came from James, he did eat with the Gentiles: but when they were come, he withdrew and separated himself, fearing them which were of the circumcision. And the other Jews dissembled likewise with him; insomuch that Barnabas also was carried away with their dissimulation. But when I saw that they walked not uprightly according to the truth of the gospel, I said unto Peter before [them] all, If thou, being a Jew, livest after the manner of Gentiles, and not as do the Jews, why compellest thou the Gentiles to live as do the Jews? We [who are] Jews by nature, and not sinners of the Gentiles, Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified. But if, while we seek to be justified by Christ, we ourselves also are found sinners, [is] therefore Christ the minister of sin? God forbid. For if I build again the things which I destroyed, I make myself a transgressor. For I through the law am dead to the law, that I might live unto God. I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me. I do not frustrate the grace of God: for if righteousness [come] by the law, then Christ is dead in vain.

It is by Jesus Christ that both the quick and the dead shall be judged. All judgment is given to him. He does not include Moses, nor need his help. (not slighting Moses, who was faithful in all his house, but magnifying Christ, who is superior).

Rev. describes the dead being judged according to their works. The living according to their faith.

And 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. And the sea gave up the dead which were in it; and death and hell delivered up the dead which were in them: and they were judged every man according to their works. And death and hell were cast into the lake of fire. This is the second death. And whosoever was not found written in the book of life was cast into the lake of fire.

The dead are the “Nekros”. Jesus said let the dead (nekros) bury their own dead (nekros). Thus, death, of which Jesus spoke, is not defined by flesh, animated or otherwise. The term “dead” applied equally to the walking dead and the buried.

Here also is a telling verse:

And you, being dead in your sins and the uncircumcision of your flesh, hath he quickened together with him, having forgiven you all trespasses; Blotting out the handwriting of ordinances that was against us, which was contrary to us, and took it out of the way, nailing it to his cross; [And] having spoiled principalities and powers, he made a shew of them openly, triumphing over them in it. Let no man therefore judge you in meat, or in drink, or in respect of an holyday, or of the new moon, or of the sabbath [days]: Which are a shadow of things to come; but the body [is] of Christ.

ORDINANCES has a great and liberating definition. It means the edicts of 1.Moses 2.Rome and civil authority 3.efforts of apostles to impose upon you, their idea of how you should live (as when Paul withstood them):

STRONGS NT 1378: δόγμα
δόγμα, δογματος, τό (from δοκέω, and equivalent to τό δεδογμενον), an opinion, a judgment (Plato, others), doctrine, decree, ordinance;
1. of public decrees (as τῆς πόλεως, Plato, legg. 1, p. 644 d.; of the Roman Senate (Polybius 6, 13, 2); Herodian, 7, 10, 8 (5, Bekker edition)): of rulers, Luke 2:1; Acts 17:7; Hebrews 11:23 Lachmann (Theod. in Daniel 2:13; Daniel 3:10; Daniel 4:3; Daniel 6:13, etc. — where the Sept. uses other words).
2. of the rules and requirements of the law of Moses, 3Macc. 1:3; διατήρησις τῶν ἁγίων δογμάτων, Philo, alleg. legg. i., § 16; carrying a suggestion of severity, and of threatened punishment, τόν νόμον τῶν ἐντολῶν ἐν δογμασι, the law containing precepts in the form of decrees (A. V. the law of commandments contained in ordinances), Ephesians 2:15; τό καθ’ ἡμῶν χειρόγραφον τοῖς δογμασι equivalent to τό τοῖς δογμασι (dative of instrument) by ὄν καθ’ ἡμῶν, the bond against us by its decrees, Colossians 2:14; cf. Winers Grammar, § 31, 10 Note 1 (Buttmann, 92 (80); on both passages see Lightfoot on Colossians, the passage cited).
3. of certain decrees of the apostles relative to right living: Acts 16:4. (Of all the precepts of the Christian religion: βεβαιωθῆναι ἐν τοῖς δόγμασιν τοῦ κυρίου καί τῶν ἀποστόλων, Ignatius ad Magnes. 13, 1 [ET]; of the precepts (`sentences’ or tenets) of philosophers, in the later secular writings: Cicero, acad. 2, 9, 27de suis decretis, quae philosophi vocant dogmata.) (On the use of the word in general, see Lightfoot as above; (cf. ‘Teaching’ etc. 11, 3 [ET]).)

There is a nagging condition out there, that holds to the idea that two things are in force. The “law” (Moses), and Christ. The subtle but erroneous supposition being that you can flip flop between one and the other, between Christ, or (by default) Moses. Not so. There is only one covenant in force, and the other is fulfilled and finished. This vacillation plagues a lot of those who profess Jesus. They would be well advised to understand that Christ is all in all. It’s Him or nothing.

For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries. He that despised Moses’ law died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?

Moses is not there by default. The remnants of the temple mount and Herod’s retaining wall and all that are still there to look at and ponder. But is there any virtue in it. No. Even so, “Moses” can still be read, studied and used as a tool, but is there power in it? any virtue? No. The above verses tell you there is no judgment seat but that of Christ.

The hard yoke of Matt 3 is a conundrum. It is to labor under a system that is no more, thinking to come to the Father by it. When the conundrum is solved, you find that the old yoke is a dead end. It has no way out. The easy yoke is Christ in you, to the casting off of every other yoke, per Colossians 2. If seated with Him in heavenly places, even if I am the foot, a part of the body, even if a foot. All things are under me. He is the head of the body, the church, and all things are under the feet of that which is filled with Him.

As a little observation, the tables of the law were never intended for “the people”, but as a testimony in the ark of testimonies. The Lord told Moses to write a book and judge the people from it. That book is not opened in Rev. 20. Or, if it is, it is not distinguished from any other. Only the book of life is set apart.
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1 Response to All judgment is given to Christ

  1. John R. Miller says:

    Amen… Thank you my friend…

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