V. Litch Places “Trial Judgment” Before Second Advent

Particular attention was paid to the next address, on the evening of June 15, likewise given by Litch, for this question lay at the heart of Millerite difference from others’ expositions, and will be met again later. He presented in logical sequence the premillennial character of Christ’s second advent, in direct conflict with the “prevailing opinion” of a “period of Christ’s universal spiritual reign on earth for one thousand, or three hundred sixty thousand years, before Christ’s personal appearing to judge the quick and the dead.” Here are his own words:PFF4 588.2

“The prevailing opinion of the present age on the doctrine of the millennium is, that it is a period of Christ’s universal spiritual reign on earth for one thousand, or three hundred and sixty thousand: years before Christ’s personal appearing to judge the quick and the dead. This happy state of things, it is thought, will be introduced by the universal diffusion of the gospel through the earth, and the conversion of the world to Christ; the destruction of the man of sin, the restoration of the Jews to Palestine, and their conversion to Christianity. During all this happy period Satan is bound, and exerts no influence on earth over the human mind until the millennium expires. When that period ends, it is believed Satan will be let loose and go out to deceive the nations, when a very general apostasy will take place; and, in the midst of the prevailing wickedness of that apostasy, that Christ will appear in the clouds of heaven to judge the quick and the dead at his appearing and his kingdom.” ^{8The Second Report of the General Conference of Christians Expecting the Advent, “Dissertation on the Millennium,” by Josiah Litch, pp. 2, 3.}PFF4 588.3

Litch challenges the Biblical basis of such a roseate view in this fourteen-page presentation, and emphatically declares it is not sustained by Revelation 20, the millennium chapter. He contends:PFF4 589.1

“The doctrine taught in this passage is not the doctrine of Christ’s spiritual reign on earth a thousand years before his personal appearing, but the doctrine of the order of the resurrection of the dead.” ^{9Ibid., p. 3. (Italics supplied.)}PFF4 589.2

There are two resurrections, he explains—the first, in order, is that of the “blessed and holy”; and the second, that of “the rest of the dead,” including the unholy. And, he explains, “these two resurrections will be a thousand years apart.” The first includes the martyrs and the saints of the ages, and those who have not worshiped the Beast or have received his mark in these latter days. The Scriptures do not teach a general resurrection of all men at the same time, according to 1 Thessalonians 4:16 and 1 Corinthians 15:22-26. The “dead in Christ rise first”—“they that are Christ’s at his coming.” This, Litch stresses, is “not a spiritual resurrection from spiritual death.” Instead, it is a literal resurrection of the body, like Christ’s. As in Adam all die, so in Christ shall all be made alive—but each “in his own order.” At Christ’s coming, at the end of the age, “none but his own will be raised.” Our great Mediator then reigns with His saints during the thousand years, and death will be destroyed at the close of the thousand years. So John and Paul agree perfectly. And Satan will be bound during this thousand years.PFF4 589.3

They that “have done good” come forth “unto the resurrection of life” at the beginning of the thousand years. (John 5:28, 29.) This is “a distinct resurrection” for “a distinct class of persons, and for a distinct purpose.” And the same is true of those brought to life a thousand years later—theirs is also a “distinct resurrection of a distinct class, for a distinct purpose.” In Daniel 12:2 “many of them that sleep in the dust of the earth shall awake,” when Michael (Christ) stands up and delivers His people; but not all. Ultimately the rest will come forth. Thus some are brought forth unto everlasting life, and some to shame and everlasting contempt. At the end of the thousand years Satan will be loosed, as the wicked are similarly raised at its close. These are the subjects of his service and deception. They seek to compass the camp of the saints about, and make an assault on the Holy City, and a tempest of fire comes “down and destroys them. Then Satan, who deceived them, is destroyed; and the wicked are all swept away under this fatal deluge of fire.”PFF4 589.4

Litch maintains that the thousand years is a literal, not a figurative, number, for the chapter is “a literal description of what will actually take place.” The “long cherished opinion of six thousand years” for this sinful world, followed by the thousand years of the great Sabbath, or earth’s jubilee, “requires it to be understood literally.” Then comes the logical conclusion:PFF4 590.1

“If the foregoing explanation of the twentieth chapter of Revelation is correct, and the doctrine of two resurrections is sound and scriptural, then the prevailing view of the millennium must fall to the ground.” ^{10Ibid., p. 9.}PFF4 590.2

And now comes the heart of Litch’s presentation:PFF4 590.3

“If there are to be two distinct resurrections of the dead, when is the general judgment to take place? Will it be at the first or second resurrection? At neither; but before either of them takes place. Perhaps there is no one point in the 20th chapter of Revelation that has been the cause of greater obscurity and more confusion among biblical students than the introduction of the judgment at the close of the chapter, and after the close of the millennium.” ^11Ibid.PFF4 590.4

The difficulty, he says, seems to be over the “order of the judgment,” in Revelation 20:11-15. God is the judge. The subjects are the dead—“not in their resurrection bodies, but the dead as such, and before the resurrection.” These are judged according to their works. Then Litch continues, “The judgment is here most certainly placed prior to the resurrection.” The doctrine of two resurrections—the just and the unjust—he insists, renders it necessary. It is necessary in order to determine who are to be the “subjects of the first resurrection.” The book of life is “opened for the purpose of determining who are written there.” So Litch concludes, “The judgment, must, therefore, be before the resurrection.” This “general judgment” must be “prior to the first resurrection” to harmonize with and explain Revelation 20:4. ^{12Ibid., p. 10.}PFF4 590.5

Coming next to the “nature of the judgment before the resurrection,” twp ideas should be kept in mind, he states. One is the judicial character of the proceedings—“trial according to law and evidence, for the acquittal or condemnation” of the person at the bar. And the other part is the “execution” of the judgment. In human tribunals a prisoner, if innocent, is at once discharged from the hands of the executive power. If guilty, he is either taken forth to execution at once or is “kept for a season” in prison. So in the heavenly assize, the proceedings are according to law and evidence. The books are opened, and the book of life. And from these the character and doom of each is determined. When the trial judgment closes “those who are acquitted are discharged from custody at once, at the first resurrection.” The other phase is that Christ has the power to “execute judgment,” at the resurrection of damnation. Those wicked who remain in their graves shall hear His voice and come forth “when the sentence already passed will be executed.” ^{13Ibid., p. 11.}PFF4 591.1

As to the living when Christ comes, Litch holds that “character and conduct of men cannot be decided on until their probation ends and their character is finally fixed.” And the judgment of this group must likewise be “prior to the resurrection,” before the appearing of Christ. Here Litch adds:PFF4 591.2

“If we may be allowed to look upon the destruction of the old world by water, as typifying the final conflagration at the second coming of Christ, there is certainly reason to believe there will be a period in the I end of time, before his advent, when the door of mercy will be closed.” ^14Ibid.PFF4 592.1

A period of seven days elapsed after God had called Noah and his family into the ark. There were no further admissions. So will it be in the day of the coming of the Son of man. Men will knock, seeking entrance, but the door is shut forever! So all the time of the seventh seal there is silence in heaven for a short space. This will be a time of great tribulation, when the seven last plagues will be poured out. Then Litch takes this unusual position, for the time, on the plagues as yet future: “There are strong reasons for believing all expositors are mistaken who think six of the vials, or indeed any of them, already poured out.” ^{15Ibid., p. 12.}PFF4 592.2

There will be a separation when Christ comes—the precious from the vile, the wheat from the chaff. When Christ comes He will gather together His elect from the four winds. Then follows his appeal:PFF4 592.3

“O, sinner, it will be to thee a day of darkness and gloominess, a day of clouds and thick darkness. Will you run the risk of being found unprepared? Dare you defer coming to Christ, and washing your robes white in his blood? Can you harden your heart and refuse to hear mercy while she calls and entreats? If so, be assured you will call, but God will not answer. O, bethink thee of that worm that dieth not, and the unquenchable fire in which the chaff shall be burned up. Ye worldlings, too, think of that day that shall burn as an oven, when all the proud and such as do wickedly shall be stubble, and the day that cometh shall burn up both the world and its votaries. What will it advantage thee to gain the whole world, if it must so soon perish and its possessor with it? Love not the world, nor the things that are in it; for how hardly shall a rich man enter into the kingdom of God. Christian professor, ‘it is not every one that saith Lord, Lord, that shall enter into the kingdom of heaven: but he that doeth the will of my Father which is in heaven.’ Remember this. See to it, that thy profession and practice correspond; that thy lamp was not only once lighted, but that it so continues, with oil in thy vessel. Then, when he appeareth, shall you also appear with him in glory. Amen.” ^{16Ibid., pp. 13, 14.}PFF4 592.4