1 And to the angel of the assembly in Sardis write: These things says he who has the spirits of God and the seven stars. I know your works, that you have the name that you live; and are dead.
"Spirits of God." Pneuma, 4151. The "seven spirits" of God were first shown at 1:4. They are mentioned twice more after this, at 4:5; 5:6. Burning in sight of the throne of the LORD, the spirits are seven lamps of fire. They are seven horns and seven eyes, which are sent into all the earth. "He who has" in possession the spirits, represented by the seven, is the "lamb as having been slain." In certain Old Testament references the "horns of oil" are obviously lamps; and in some, a container of oil. The "eye" of the lamp is the burning flame. The fourth chapter of Zechariah alludes to the spirits of the Lord of hosts, 3:9; 4:10, who shall rejoice at the finished building of the Lord's house.
"Seven stars." The "angels" of the seven assemblies to which these letters are sent, and to which this prophecy of his appearance is sent.
"Name that you live..." Zao, 2198. They are reputed to be alive: "living."
"Dead;" nekros; 3498. Necrotic flesh is dead, about to putrefy...
2 Be watchful and strengthen the things that remain which are going to die, for I have not found your works complete in the sight of God.
"Watchful;" greegoreo, 1127. This is the word that the Lord repeated throughout his ministry. "Watch, and pray." It hardly needs saying that a body that looks alive but is actually dead needs serious "watching" if good health is to be regained. This was Adam's condition prior to the moment that God breathed into him the spirit of life and he became a living form.
"Strengthen;" steerizo, 4741. Fix or establish...
"Things that remain." Ta loipa, 3062. The other things - how they "received and heard." The remaining faith is weak nigh unto death.
"Going;" mello, 3195. Ready or beginning to, about.
"Die;" apothneesko, 599. To die; to expire the breath of life. Other things were about to die also unless the appointed "angel" fixes the problems and the assembly is established in the faith of Jesus.
"Works;" ergon, 2041. Apparently the things that remain at Sardis were still in the theoretical stage, not yet put into practice in any sense of the spirit. Could they "remember how..."?
"Complete;" pleeroo, 4137. Full. "Perfect" is not a good translation here, by any means. Sardis was the capital city of Lydia. In the temples Cybele and Artemis were worshipped. Sardis was an extremely wealthy city, manufacturing jewelry, minting coins, and making textiles.
No practical work had been accomplished or fulfilled by the assembly,
as the following comment shows.
3 Remember therefore how you have received and heard, and keep and repent. If therefore you shall not watch I will come upon you as a thief, and in no way shall you know what hour I shall come upon you.
"Remember;" mneemonou, 3421. Recall; recollect.
"How ... received;" lambano, 2983. Apparently the assembly had received the gospel of Jesus gladly...
"Heard;" akouo, 191.
"Keep;" teereo, 5083. Tereo is varied as, charge, hold fast, keep, keeper, observe, preserve, reserve and watch.
"Repent;" metanoeo, 3340. Meta: by, with; noeo: to understand. It implies correction with a change of mind and conduct.
"Watch;" greegoreo, 1127. As instructed in verse two.
"I will come ...upon you." If is ean, 1437. The word comprehends the certainty of the Lord's coming to remove the entrusted "earnest" of the Spirit (the impress of his seal for eternal life, i.e., at baptism for the remission of sins). If one's word is not kept, the Lord's seal is withdrawn. His coming to remove the "earnest" of the holy spirit is not sudden; the token is removed as stealthily, as smoothly and as quietly as any thief would remove articles of value while the "watchman" sleeps. The token "slips away" from a careless hold.
This point is made repeatedly in the Gospel records by the Lord himself, when and where he commanded his disciples to watch until the day of his return. Faith without works is dead. When the watchman elect carelessly relinquishes the gospel and his faith in Jesus, he gradually slips back into the ways of the world, losing his hope of salvation in the process.
In security and at peace with the world, he is unaware of the hour when
his "talent" or "pound" is removed for non-performance of service.
4 You have a few names in Sardis which have not defiled their garments and they shall walk with me in white, because they are worthy.
"Names, few;" oligos, 3641. A little (number) or small (group); a few (things).
"Defiled;" moluno, 3435. Only appears three times in the New Testament: Rev. 3:4; 14:4, and 1 Corinthians 8:7, which see. But, the others in Sardis, "their conscience - being weak - is defiled."
"Garments;" himation, 2440. Clothes, apparel, raiment, robe, cloak, vesture. The clothing of righteousness.
"Walk;" peripateo, 4043. To walk about. See 2:1; 21:24. See its Old Testament frame, Zechariah 3:4-7, where Joshua, the high priest, first receives his change of clothing.
"Worthy;" axios, 514. Meet, suitable to receive the "crown" of
glory.
5 He that overcomes, he shall be clothed in a white garment and in no way will I blot out his name from the book of life, and will confess his name before my Father and before His angels.
"Overcomes;" nikao, 3528. Prevail; wins (the race).
"Clothed in white;" lukos, 3022. The whiteness of the glowing light of holiness is the color's hue and intensity. From the beginning of the creation, the command is, Let there be light. However the "light" which the LORD originally commanded for the whole world is mostly rejected by them, and so He finishes His work through the Redeemer He has provided Himself. See Isaiah 59.
A clean garment is provided to the individual (the "priest" or "Nazarite") when his name is written in the book. The seal of the Holy Spirit is attested in both Testaments for his dedication and sanctification to the LORD.
"Blot out;" exalipho, 1813. Ex: out of, from. Alipho: anoint. "To blot out" therefore means the same as to "remove the anointing" or the mark from the forehead while that one "sleeps".
"Book of life." The book of "the living" is also called the book of "the righteous." The first mention of the LORD's book of remembrance is noted, by Moses, in Exodus 32:32-33. It is noted as "the book which Thou hast written." In Psalm 69, David speaks of it in verse 28. The psalm rehearses the righteousness of the Beloved. The "book of the living ones" thus has been kept written since ancient times for those chosen to overcome the serpent's bite.
"Confess;" exomologeomai, 1843. To make a public acknowledgment of the name. The allusion is to the formal court proceeding that legalizes all the benefits to the one named to "the adoption of sons." This procedure completes the judgment for those who are determined to be "right" at the Lord's coming.
Note where and when this proclamation is made: "before my Father and before His angels." See Matthew 24:30b-31, 45-47; 26:31- 46. The glory of the LORD shall reappear in the temple at Jerusalem, coming from the east, Ezekiel 43:4-7.
A careful reading of these and related texts will show that concurrent
events of the judgment happen speedily around His judgment seat as the
Father and the Son together make a "short work" at the Day's end.
6 He that has an ear, let him hear what the Spirit says to the assemblies.
"Hear;" akouo, 191. See the parable of the Sower, Matthew 13; Mark 4; Luke 8; 1 Corinthians 15:36-44.
7 And to the angel of the assembly in Philadelphia write: These things says the holy, the true, he who has the key of David , who opens and no one shuts, and shuts and no one opens.
"Holy, the;" hagios, 40. "The holy one" is the only reputable Name; the Name of God. It is the self declared Name of God, the Father. The Name is given to no other except to the only begotten Son of the Father, and thence to any that the Son acknowledges worthy for adoption to the Name.
"True, the;" aleethinos, 228. "The true one" is the one who spoke the truth to his people, and received pains and sufferings in return. Concerning the veracity of his word, he told them - never mincing words - "All that ever came before me are thieves and robbers - but the sheep did not hear them. I am the door - if anyone enter in" (to "the door" of the LORD's building) "through me, he shall be saved, and shall go in and shall go out and shall find pasture. The thief comes not except so that he may steal and may kill and may destroy - I came so that they might have life and more abundance. I am the good shepherd," John 10:8-11. Read Ezekiel 34! And Zechariah 10 and 11.
"The key of David;" klis, 2807. This verse is pulled directly from Isaiah 22:22. "The key" is the tool which determines whether one will or will not be able to enter the house. "And the government shall be upon his shoulder," per Isaiah 9:6.
"Opens... shuts." In Isaiah's prophecy the opening and shutting
use of the key is in a context concerning "the house" of David. David's
"house" was Judah (the lineage of the only lawful kings). Jesus was the
singular "seed" promised to David.
8 I know your works. Lo, I have set before you an opened door and no one is able to shut it because you have a little power and did keep my word and did not deny my name.
"Works;" ergon, 2041.
"Have set;" didomi, 1325. To give or produce.
"Before;" enopion, 1799. In sight of.
"Door, opened;" anoigo, 455. Open for any that are willing, to enter in. Luke 13:25.
"Able;" dunamai, 1410. The ability, or dynamic 'tool' to use against them, as the following verse indicates...
"Power;" dunamis, 1411. The little ability that the assembly at Philadelphia has, is more than enough to overcome the power that comes against them! There is a good reason...
"Word;" logos, 3056. Also in verse ten. They have kept a watch on the Scriptures, and are not led astray.
"Deny;" arneomai, 720. To refuse to accept the factual truth.
See 1 John 2:22-25. These two contexts may shed some light upon the reason
why John wrote the three epistles as he did. The Philadelphians recognized
Jesus as the Messiah of Israel, and accepted the good news of salvation
that he sent to the nations.
9 Lo, I give them from the synagogue of Satan those that declare themselves to be Jews and are not but do lie, lo, I will cause them so that they should come and do homage before your feet, and they should know that I loved you.
"Give;" didomi, 1325. To give or produce. The Lord will bring the lying Jews, who believed not God, before the Philadelphians for judgment.
"Synagogue of Satan." This synagogue was located at Jerusalem, headed no doubt by members of the high priest's family. "They," who claim to be Jews, will expose themselves as liars. See Galatians 2; Romans 2:28-3:29.
"Cause;" poieo, 4160. To do or to make.
"Homage;" proskuneo, 4352. To humble themselves before, to worship.
"Know;" ginosko, 1097. To know with understanding. The manner
of "them" who come to the assembly appears to be, that being caused to
know the truth, they are brought before the Philadelphia assembly to confess
their sin. It is improbable that a hardened adversary would voluntarily
stoop to such humiliating behavior to do homage, etc.
10 Because you did keep the word of my endurance I will also keep you out of the hour of trial which is going to come upon the whole habitable to try them that dwell upon the earth.
"Endurance;" hupomonee, 5281. Patience that continues. The patient contention against the error of the synagogue of the adversary reaps its reward.
"Hour;" hora, 5610. Almost the shortest duration in the chronology of time, and the shortest time period mentioned in the Bible.
Then he says, "For the time (comes) that the judgment must begin from the house of God, but if first from us, what is the end of those disobeying the gospel of God?" And in his second epistle Peter (again) addresses the fire's eventuality during the day of judgment.
Peter's prophecy of the coming fire may refer to a private revelation given to the apostles of the Lord.
A difficulty in pin-pointing the "hour of trial" arises from a consideration of the dates when John and Peter wrote their messages: John, in A.D. 95; Peter, in A.D. 65-66. Thirty years elapse after Peter's letters have been circulated (among the dispersed Christians and Jews in the assemblies in Asia where the seven assemblies are located) before John writes these letters to the assemblies.
"Shall;" mello, 3195. About to (go or come).
"Come; erchomai, 2064.
"Whole habitable;" oikoumenee, 3625. This encompasses the "entire world," the whole ecumenical population of the then known earth.
"To test them... earth." This appended clause then refers to the "synagogues of Satan" in Asia - or else to similar bodies that exist in the day of the judgment during the coming "Lord's day."
The reference to "the fire" almost surely even relates the "hour of
trial" to the destruction of "a Mystery, Babylon the Great" during the
final end time.
11 Behold, I come quickly. Hold fast what you have so that no one takes your crown.
"Behold;" idou, 2400. Lo! Pay attention!
"Quickly;" tachu, 5035. I shall come speedily.
"Hold fast;" krateo, 2902. To hold onto.
"Takes;" lambano, 2983. Takes away, removes.
"Crown;" stephan, 4735. The victor's wreath; the circlet of the
lesser princes.
12 He that overcomes I will make a pillar in the temple of my God, and he shall no more go out at all, and I will write upon him the name of my God and the name of the city of my God, the new Jerusalem which comes down out of the heaven from my God, and my new name.
"Pillar;" stulos, 4769. Four times used in the New Testament: in Galatians 2:9; 1 Timothy 3:15; Revelation 3:12; 10:1.
In the reference in Galatians, Paul names "James, Cephas and John" as "those reputed to be pillars" in the Jerusalem assembly. Obviously they, from what is known in the New Testament of their characters, were mainstays in preaching the gospel of the kingdom of God, and faith in Jesus Christ.
"Temple of God, my." Here again is posed the question about the "temple of God." The following chapters of the book of the Revelation clearly show the service in the heavenly temple of the LORD. Some passages show how the angels go about the "Father's business" of ruling within the heavens and upon the earth. They work in the temple of the Holy Spirit to which "the saints" are called to enter and to serve in "companionship" with the angels. Refer to Zechariah 3:7.
Then there is the temple of God which was the "house of the LORD," the temple in Jerusalem. There are those who dispute that the "house of prayer for all peoples" will be reconstructed for use during the millennium rule of Jesus and his king priests. Yet one major fact is consistently overlooked. Because, for the nation of Israel, the temple of God was also the throne of the LORD's glory upon the earth, and as such, was "the seat" of His judgments, although without a visible royal dignity. Not even the high priest of Israel was permitted by the LORD to be seated in this position of power. As structured under the Law of Moses, the temple was a temporary dwelling place which housed the ministering priests during the courses of their service. But this arrangement is being "changed." In the new order of things, every "king and priest" ruling with Jesus Christ have access to both the heavenly and the earthly holy places. (The office of a "king priest" is like the "order of Melchizedek").
The LORD's intention to do this for Israel is shown in Exodus 19:5-6,8. But Israel, to this day, has failed on their part to "do all that the LORD has spoken." The same "good news" of sharing in the LORD's inheritance was then offered to the nations on the same basis, 1 Peter 2:6-10, and was gladly received by individuals from many nations who do obey the whole Word of the LORD.
Ezekiel's prophecy (about the LORD's sanctuary on the high mountain, which some refer to merely as "the temple,") in Chapters 40-48 provides a clear understanding of how this "kingdom of priests" shall be arranged in the land promised to Abraham. Ezekiel's prophecy cannot be divorced from Old and New Testament revelation concerning the Messiah of Israel! The earthly "temple of God," when rebuilt on Zion's hill for the "new earth," will truly be the king's palace then. It will be overshadowed by the dwelling of the Holy Spirit in the Cloud above Mt. Zion in the "new heavens" of the new order of things. A city built upon a hill cannot be hid!
In the Lord's day many "shall see the heaven opened and the angels of God ascending and descending above the Son of man," just as Jesus promised to Nathaniel on account of his perceptive discourses concerning the Messiah of Israel "under the fig tree."
"Go out, no more." Once immortalized and incorruptible spirit in the nature of the angels, the individual cannot be removed from the presence of God.
"Write;" grapho, 1125. The purpose of the "writing" is made for public record.
Per verse five, Jesus "will confess his name before my Father and before His angels."
13 He that has an ear, let him hear what the Spirit says to the assemblies.
The Spirit speaks in many languages and in many perspectives throughout the many ages of time, but only the hearing ear may catch its sound.
14 And to the angel of the assembly of the Laodiceans write: These things says the Amen, the faithful and true witness, the beginning of the creation of God.
"Amen." The "ameen" is said in acknowledgment and assent. It is the binding tie of the oath, vow or prayer.
"Faithful;" pistos, 4103. See 2:10,13.
"True witness;" aleethinos, 228. As a witness of His Father's work, Jesus was both the faithful and the true one. His witness indicates the Son's substantial relationship to his Father, and his God; Who ordained the Amen.
"Beginning;" arkee; 746. As from 1:8; 21:6; 22:13. In the creation of God concerning this earth and its inhabitants - the work of the angels "planting the seed" initiated all growth that came thereafter. Certainly what the LORD God said in command for each day's work was done as the Genesis record shows. But the creation spoken of here is the creation which began to be made during the first appearance of the Lord Jesus Christ - the son of man who began to do the work of God obediently, faithfully and to the death! He makes men to be new creatures, not merely to be 'very good' but to be perfect in the sight of the Father.
There is nothing in the Bible's records to indicate that any created being or thing was not first made in its mature natural state. Paul took much care in 1 Corinthians 15:35-50 to explain how the natural creation of the earth's things by God (the Elohim) differs from the spirit creation made through Jesus Christ. That fact being so, and the truth of the Holy Scriptures, it is impossible that either "the devil" or the Lord Jesus Christ lived as preexisting "spirit beings" prior to the physical creation of the earth and its inhabitants.
The evil which now prevails in the earth was born out of one man's evil desire - the heart of Adam; brought forth by the serpent's subtle thoughts which Eve innocently grasped hold of as a truth but which bore a bitter fruit in Cain. Good works proceed from God; from the obedience which Jesus chose to follow - not to eat of the tree of the knowledge of good and evil - as the true and faithful way. Eve and Adam, the serpent all shared the same physical creation - out of the earth, earthy, but the Lord's making was by the work of the Father, from heaven. The works of flesh all 'boil down' to the matter of choice for obedience.
"Creation of God;" ktisis, 2937. A creation is a making; a thing made. There never has existed any creation of evil beings of God, Who is good. Thus, "every created thing of God is good," so says the word, 1 Timothy 4:4. In the same breath Paul wrote, "For the Spirit speaks expressly that in later seasons some shall depart from the faith, giving heed to deceiving spirits and teachings of demons, in hypocrisy teachers of lies, their own conscience being cauterized," who will deliver doctrines contrary to the teaching of Christ who exhibited the mind of the Father.
Ipso facto, "the Spirit speaks expressly" that those same "churches"
and individuals who preach these doctrines of "deceiving spirits" and "teachings
of demons" are "teachers of lies." Any contradiction of this word is a
blasphemy against the Holy Spirit which shall not be forgiven, Matthew
12:31-32. The Lord in fact used the false teachings about spirits and demons
current in his day against those who upheld them, and quite successfully
he did so, even healing any "devil" worthy of reclamation. But, alas, not
Judas, whose "devil" was of his own mind's work and choice due to lack
of faith in the Christ's power to save...
15 I know your works, that you are neither cold nor hot; I would you were cold or hot.
"Cold nor hot." They were in the neutral zone, giving no indication of which way the works might turn. Asleep or going through the perfunctory motions of life.
"Would;" ophelon, 3785. Would to God! He is indebted to God the
Father for any change of the situation, for the Father wills all men to
repent and to be saved... But only those whom the Father gives to the Son
are chosen to be kept in His name.
16 Thus because you are lukewarm and neither cold nor hot I am going to spew you out of my mouth."Lukewarm." There is breath remaining, but little life!
"Spew;" emeo, 1692. From the Greek comes our word, emetic. The
Lord is about to vomit them out of his mouth... This is a sickening situation.
17 Because you say, I am rich and have grown rich, and have need of nothing, and know not that you are the wretched, and miserable and poor and blind and naked.
Luke warmness is characterized by the following symptoms:
"Rich;" plousios, 4145. Ah, yes. The parable of the "Rich Man and Lazarus" is well applied to the Laodiceans. Not only so, but the actual rich have difficulty entering "into heaven;" they oppress others; they have woes and fade away at last. And they certainly say, "I have need of nothing!"
"Know;" oida, 1492. To know by perception. Their perceptions are very dull toward God.
"Wretched;" talaiporos, 5005. From tlao, to bear; and peira, to assay, to test. Lit., they are bearing the test of Mammon. As a consequent of the test they are suffering.
"Miserable;" eleeinos, 1652. Pitiful, but unpitying.
"Poor;" ptokos, 4434. Beggars, but not begging.
"Blind;" tuphlos, 5185. Blind, but not blinded.
"Naked;" gumnos, 1131. Naked, but not nude. Their resources to
God they have - but unused, like the wicked servant who his one talent
in the earth, per Matthew 25:14-30.
18 I counsel you to buy from me gold purified from fire so that you may be rich, and white garments so that you may be clothed and the shame of your nakedness may not be made manifest, and eye salve to anoint your eyes so that you may see.
"Counsel;" sumbouluo, 4823. To advise, to counsel with, as a consultant, to recommend a plan of action.
"Buy;" agorazo, 59. To purchase from his goods.
"Gold..." The gold purified from fire is aurum, the glowing white gold refined very fine; looks like platinum; a silvery color.
"White garments." The Spirit's garments of righteousness which clothe the works of faith. Without the return of investment with interest and retention of the robe with cleanness, at judgment even the "earnest" of the Spirit's garment is removed, leaving that one at loss, and lost.
"Eye salve;" kollourion, 2854. The salve was a medication designed
to treat against those little things that interfere with sight, and cause
impairment of vision. A concoction of the sort was made by the Lord when
he healed the man blind from birth, John 9:1-11.
19 As many as I love I rebuke and discipline. Be you zealous therefore and repent.
"As many as;" hosos ean, 3745. Whatsoever, and, inasmuch, how many, are some of the translations. What the Lord is saying - the thought is poorly conveyed in the translation - is that, "I, whosoever I love, I rebuke and discipline..." Like the Father, the Son first loves us before we (hardly) learn to love him. In this he is like the Father who so loved the world that He gave His only- begotten son so that the world might have life in Him...
"Love;" phileo, 5368. To have an affectionate and kindly regard toward another. "Brotherliness" is not yet attached to the phileo...
"Rebuke;" elenko, 1651. Find fault with; reprove.
"Discipline;" paiduo, 3811. Chasten by instruction; teach to serve rightly. By all means, read Hebrews 12:3-11.
"Zealous;" zeeloo, 2206. To be moved by the spirit.
"Repent;" metanoeo, 3340. Get understanding!
20 Behold, I stand at the door and knock. When anyone hears my voice and opens the door, I will come in to him and sup with him and he with me.
"Behold." Pay attention, Laodicea! The compassion, tender mercies, patience, and humility of the Lord are surely exercised in his pleading with the members of this assembly, who now show no feeling for him either way.
"Stand;" histeemi, 2476. His persists in his concern to find any response to life in them.
"Hears my voice." However feeble the sound may seem.
"Opens the door." Is bestirred to move toward the door to investigate the sound of the voice.
"I will come in to him..." The Lord, the Spirit, will enter in however "straight" the opening is.
"And sup ...with me." The Lord will provide him food, and he
in turn, will eat with the Lord. This is a matter of promise.
21 He that overcomes I will give to him to sit with me in my throne, as I also overcame and sat down with my Father in His throne.
"Overcomes;" nikao, 3528. Gains the victory over sin.
"To sit with me in my throne;" thronos, 2362. See the word list. The Lord is heir to the throne of Judah through his natural line of genealogy, and a priest after the order of Melchizedek, and the "seed" who is heir to the covenants of promise made to Abraham and David.
To "sit with" the Lord in his throne implies the rulership that the holy ones will be granted as part of their reward of faithfulness.
This heritage he has promised to share with his brethren, who are an
"adoption of sons" to God, the Father, through his own blood. The proclamation
is the same as the one commanded to the children of Israel, 1 Peter 1:13-16;
Leviticus 11:44-45.
22 He that has an ear, let him hear what the Spirit says to the assemblies.
"Says;" lego, 3004. To speak by telling. In the temple of God's Spirit, the cherubim of His glory do not cease to speak and tell the praises of the LORD before the throne, "Holy, holy, holy," Revelation 4:8.
"Assemblies." The Christian assemblies were maintained apart
from the Jewish synagogues which had become adverse to the gospel of Jesus
Christ. At first the apostles preached the gospel in the synagogue on the
Sabbath Day. When divisions developed among the people the apostles met
with the "Christian" assembly on the following day for the obvious practical
reason.
(The Jewish sabbath "day" began at early sundown. In the early stages
of the Christian sect it is obvious that all the people met together in
the synagogue -- until the division came about between the people -- whereupon,
the Christian Jews met together in the synagogue [either after the Jewish
meeting ended on the seventh day or before the Jewish meeting began in
the Friday evening]. But later, the Christian Jews were forced out of the
synagogues altogether...)
Antioch was the city where the Christian's meeting first was known as a Christian assembly. While the orthodox rulers at Jerusalem sought to kill the Lord's apostles, they also sent their own "apostles" to the synagogues and assemblies, so that they might turn back to Judaism any Jew who had accepted the gospel of Jesus Christ. With Rome's help they brought many "Christians" into death or into apostate ways. Thus a corrupted gospel of Jesus Christ became the later basis of an apostate Christianity that was acceptable to Rome as a state religion.
The Holy Spirit still calls for the LORD/Lord's people to "Come out"
from hearing and seeing, and from "drinking" of the mixture of the spiritual
Babylon.
How much Gentile believers will suffer in "the great tribulation" is a matter of pious debate, but of little value in assuring that one will be "raptured."
For those who obey the Lord, there is no judgment; krisis, 2920. (See John 5:22-30. In v. 24, "condemnation" should read "judgment;" in v. 29 "damnation" should read "judgment." The justified have "passed out of Death into Life" for in the mind of God those who have been called, elect and justified during their mortal lifetime always live in the Book of Remembrance of the Father per Malachi 3:16. Contrast Psalm 6:4-5 and 115:16-17 with Psalm 112:6-10.)
The punishment for sin is the first death which is required one time of everyone, Hebrews 9:27 Greek text, "it is appointed for men once to die, for with this is judgment." That first judgment of death was levied by the Word of Genesis 2:15-17. Everyone comes to death through their own conceit; they, like it or not, die the first death! But all the dead in Christ, accounted worthy of reward and having done "the putting away of sin through his sacrifice" are raised incorruptible, 1 Corinthians 15:52, and with the worthy ones yet alive are "changed;" then all the worthy living are "caught away" [with them] to be always with the LORD thereafter. The judgment of the just necessarily precedes their "rapture."
But not everyone claiming the Name of God or the Name of Jesus Christ is "changed" and "raptured" into the presence of the LORD. The ones who are convicted as sinners are like the Foolish Virgins that -- neglected to take oil in their vessel, who then return too late from purchasing oil in the market and thereby miss "the meeting" -- are rejected and left outside the gate of the city. From there they will see Abraham, Isaac, and Jacob in the kingdom, but themselves are thrust out because of their unpreparedness for the day of the Lord's coming. The judgment of the irresponsible world of the ungodly is a matter attended to when the kingdom is established with its new king priest rulers in their appointed positions of power. "This honor have all the holy ones..." in conjunction with their reign with Christ.
The "hour" of the LORD's wrath and judgment does not come before the "good news of the age is proclaimed to all who live upon the earth - to every ethnic group, every family, every language, and every people," per Revelation 14:6-7. At that time every one is commanded to worship only one God; the One Name, "Him who created the heaven and the earth, and sea and fountains of waters." The worship of the "man of sin" is thus forbidden...
All the evil workers of the world (those not called) and all those adjudged as disobedient to God and to His Christ (those called but not chosen) will suffer the judgment of the second death. The beast and the false prophet, like all the ungodly who are punished before they are destroyed, receive the first and second Death simultaneously, being thrown alive into the lake of fire, Revelation 19:19-21. It is after this is done that "the judgment (is) given unto them" who are faithful to God Almighty and Jesus Christ - according to the worth of his work - to subdue and to rule in the Lord's dominion, in accordance with God's initially planned objective, per Genesis 1:26-28.
The justified, though, are "transformed" into the glorious body of the age to come.
The Lord's angels will do the vengeance, Isaiah 61:2b, against the ungodly. They also assist in the other works mentioned by Isaiah 61:2-3, in order to restore the kingdom to the LORD. The judgment of the nations is entrusted to Jesus, see Matthew 12:14-21, which again is a prophecy of Isaiah, 42:1-4. The manner of the judgment is the subject of a short parable, Matthew 13:47-50.