Jude #7 - Enoch — Chuck Missler

Jude 1:14–15 and Enoch’s Prophecy

We got last time down to verse 13, did we not? The five word pictures. And that brought us to 14. Verse 14 in the book of Jude, And Enoch, also the seventh from Adam, prophesied of these, of whom? And there's a pronoun, these, antecedent is, these apostates.

All these people that are twice dead and all those things, right? And raging waves, all these idioms that we talked about in verses 12, in fact, the whole book up till now. But certainly the last few verses were focusing on the apostates.

These false teachers, these, these that would have you go astray. It says anyway, verse 14,. And Enoch, also the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with ten thousands of his saints.

That's the King James. We'll come back to that. To execute judgment upon all and to convict all that are ungodly among them of all their ungodly deeds which they have ungodly committed. You get the feeling he's emphasizing something there.

And of all their hard speeches which ungodly sinners have spoken against him. What is it? How many five times there? Anyway, a bunch. Okay, that's the passage we're going to start with and focus on tonight.

This is a prophecy. It's probably the earliest recorded prophecy of a prophet. I'm saying it that way because Genesis chapter 3 verse 15 is a prophecy uttered by none other than the Lord himself as he declares war on Satan in Genesis 3 .15.

But the earliest recorded words of a prophet are these words of Enoch. And we're going to get into it. If it were not for Jude, the epistle written by the Lord's brother, we would not, you and I would know practically nothing about prophecy before the flood.

We know all about cities, cattle raising, fine arts, education, manufacturing. All those things show up in Genesis chapter 4. But prophecy doesn't. And Enoch is the only prophet whose words have been preserved for us.

The Book of Enoch and Biblical Allusions

Now, as I mentioned, the words similar to verses 14 and 15 appear in the book of Enoch, an apocryphal book. There are some differences, but I'll highlight the differences later and they will speak for themselves.

But the book of Enoch is a patchwork of fanciful, unscriptural material. I don't think it will profit us to go further than that because there's so much substance that we can really get into. Now, one of the things that we've talked about before, and I'd like to just review with you, are examples in the scripture where allusions are to us new, where the writer is making reference to something that his readers knew, but you and I don't.

In Jude, of course, we had that occur with Michael's dispute with Satan over the body of Moses. He makes reference to that like we knew all about it. And for you and I, we say, wait a minute. You know, we dropped our pencil during that.

We missed that lesson, right? And so we encountered that. And the same thing occurs here with the book of Enoch. Peter did the same thing, if you recall. 2 Peter 2 .55 describes Noah as a preacher of righteousness.

Now, if it wasn't for Peter, we wouldn't know that. You really have to read into that, count in Genesis, to get that percent. We understand Noah and his mission and all that. But the fact that he was a preacher, we would not know but for Peter's letter.

A couple of things in the letters of Paul. Paul names the two magicians in Egypt. You all remember the story where Moses had his staff, which turned into a serpent, eat the two serpents of the two magicians, right?

Well, they're names, Janice and Jambres, were not in the Old Testament. Yet Paul tells us the names of those in 2 Timothy, in his letter to 2 Timothy 3. Something else, there are words of our Lord Jesus Christ quoted that are not in the Gospel.

We all know it's more blessed to give than receive. Well, he doesn't say that in Matthew, Mark, Luke, or John. He says that in Acts 20. You can dig into that if you like. And also the other brother of Christ that wrote an epistle, namely James, point out that Elijah's stopping the rain for three and a half years was linked, the draught was linked to the prayers of the prophet Ahab's reign.

The draught is mentioned by the name of the Lord in Luke 4, but the linking to the draught to Elijah's prayers, we're indebted to James for that insight. So those are just examples. There are lots of others, a whole bunch of things out of Acts 7 from Stephen and so on.

So first of all, don't get uncomfortable with this idea that the Holy Spirit has preserved this truth, even though the form of it is an allusion to something that the writer presumes you know. Okay? That's a figure of speech.

There are all kinds of figures of speech. There's actually a list in one biblical source I have of, I think, 83 different figures of speech. I mean, similes, allegory, you can make a list. There's 83 different things.

This is one, this is a figure of speech, it's an allusion. But anyway, as far as we're concerned, it's an insight. Now, it starts out, it says, Enoch also, the seventh from Adam. Now why does he mention that it's the seventh from Adam?

You know, it's Adam, Seth, Enos, Cain, Mahalil, Jared, and Enoch. Why does he say the seventh from Adam? Because there's another Enoch that was of the line of Cain. Bad apple, you know, bad guy. And so this distinguishes this Enoch from the other Enoch which does surface in Genesis 4.

So that's that main idea. Now, I'd like, before we get into Genesis 5, it's going to be useful to focus on Genesis 4. The last verse of Genesis 4 has a misunderstanding in it. One of the things that makes Genesis an important study is there are many things in the book that we suffer from the translations we've had.

And sometime we'll take on the whole subject of the serpent in Genesis 3, what that really was. It wasn't a serpent, that's just, that's another whole story. But let's take Genesis 4, verse 20, well, to give you the flavor of it, we have, in Genesis 4, we have the descendants of Cain.

That takes you down about verse 24. Then we get to, and by the way, there's lots of these names that are repeated. In other words, there's a Lamech also under Cain. It's a different Lamech than the one we're going to be interested in later.

So recognize some of those names are probably common names at the time, to some extent. And then in chapter 4, verse 25, we have the birth of Seth. Then we get to verse 26. And to Seth there also that Cain was born a son, and he called his name Enoch.

Right? Then, it says, then began men to call upon the name of the Lord. Doesn't that sound great? Well, that's, so you say, if you're reading that, you're sort of puzzled, because you got the impression that Abel and Adam, and there's a whole bunch that called on the name of the Lord.

What happened here in verse 26 to this descent of the first son of Seth? And the tragedy is, it's slightly mistranslated. What it really says is, then men began to profane the name of the Lord. And by the way, I would say 19 commentaries out of 20 don't bring this out.

So you say, well, wait a minute, Chuck, are you sure you're right? See, what it really says in the Hebrew is they called something by the name of the Lord. And if you translate it casually, it sounds like they called upon the name of the Lord.

If you look carefully at the Hebrew, it implies they called something else the name of the Lord. So they're profaning the name of the Lord. Now, the Targum of Ancalus, which is one of these ancient texts, says that they desisted from praying in the name of the Lord.

The Targum of Jonathan says they surnamed their idols in the name of the Lord. Kim Chi, Rashi, and other ancient Jewish commentators all agree with this. And Jerome, one of the classic historians, also indicates that this view was widely held in the Jews of his day.

Maimonides, in his commentary on the Mishnah, which is a constituent part of the Talmud, published about 1168, also ascribes the origin of idolatry to the days of Enos. Now this isn't a big deal except to get the tone of chapter 5.

If you're just reading through Genesis and you stumble over verse 26, you wouldn't pick up the fact that there's a problem. Now one of the things to get in perspective, we have, and I don't want to derail this whole evening on a recap of Genesis, but Adam, we have a very myopic, naive view of the period before Genesis 6.

We have many misconceptions about Adam and Eve and their descendants. To give you one perception, Adam lived to see probably, we're guessing, but probably five million people that were his offspring. Also what's worth your doing when you get home sometime when you're in the mood to do this is take the genealogies and their ages and when they gave birth and make a chart.

Oh, you can find them in a study Bible, that's cheating. Do it yourself. Take Adam and how old he was when certain births were taking place and how long he lived, do it in a little chart, and lay out these lifetimes.

Recognize first of all that that long longevity, there's no reason not to take it literally. We can get into a whole reason why they lived so long, that's not important tonight. But they did. But they also overlapped.

There's a period of time that we're getting into here, in the time of Noah and so forth, there were probably five or six, seven key people still alive. Shem, the son of Noah, lives beyond Abram's birth by 54 years.

So you get a whole different perspective of this early era because of these extremely long longevities. But in any case, when we get to the end of chapter four, we have apostasy, if I can use that term, or rebellion, maybe it's more precise, against the name of God.

Now something else, that again, I don't want to get into too much tonight because it's off the subject sort of, but you need to recognize that Adam and Eve and their forebears lived outside the garden but not far away.

As these things start to grow, that we start to get distance and other things, and Cain lives in the land of Nod and all of that, so there's a whole perspective, I don't want to get in, again Bill tonight is not on the subject at the same time, be aware of the fact that we jump to a lot of conclusions because the record that we have is such a summary.

But we get here now, oh to Enosh, a couple of other things you should be sensitive to, there are four Hebrew words for man in the scripture, very commonly used. First one is Adam, Ish, Geber and Enosh.

Adam speaks of his origin, made from the dust of Adamah, the ground. Ish, used for man, is man in the sense of his sex, male as opposed to female. Geber is used of strength, a mighty man. Enosh is a word used for man over 500 times in the scripture, it always means infirmities.

If it's used in a physical sense it implies mortality. If it's used in a character sense, the word means incurable. So that feeling for the four words for man, when you speak of his name was Enosh, if you have a linguistic background you recognize right away that's a tip off that Enosh is a loser.

And it's in his days that men began to call, or that is profane I should say, the name of the Lord. And when you understand that, that gives rise then to the raising of a prophet. And that's what Enosh is all about.

Incidentally, Enosh is the third from Adam, he's Adam's grandson, right? Adam, Seth, Enosh, right? It's interesting that the third from Moses, Moses' grandson was Jonathan, the first idolatrous priest in Israel.

No big deal, but it's interesting that these patterns seem to be there. Now one small point that I can't resist pointing out, when we were talking about the angels that sinned, because in Genesis 6, you know, the B 'nai Elohim entered into the daughters of men.

One of the theories that we attempted to dispute at the time was this idea that the line of Seth, which are the good guys, and the line of, you know, that they intermarried and all that, that's a common but erroneous idea.

If the line of Seth is so good, let's take a look at his first son. That was Enosh. See, that whole theory is based on a misunderstanding of verse 26. But again, that was a previous lesson, we will move on.

Enoch’s Walk with God

We have then some genealogies here, which I'll just skip over, and we'll pick this up about verse 21, Genesis 5, verse 21. And Enoch lived 60, it goes through the whole genealogy, we're skipping over that, but then it gets to verse 21.

Enoch lived 65 years and begot Methuselah. And Enoch walked with God after he begot Methuselah, 300 years, and begot sons and daughters. And all the days of Enoch were 365 years. And Enoch walked with God, and he was not, for God took him.

Simple little phrase, it causes all this wonderment. What on earth is this all about? By the way, as you recall, I gave you your assignment last time in the form of a trivia riddle. You know, Methuselah is the oldest man in the Bible, yet he died before his father.

And that's a great, you know, dinner table conversation thing that people, once you realize that Enoch, most people don't realize that Enoch was Methuselah's father. What you know is Enoch was his father, that's right, Enoch didn't die, that's great.

And by the way, this is it for Enoch in Genesis 5, what we just read. We have a commentary on it, but keep your finger here because we'll come back, but Hebrews chapter 11. You all know the great faith chapter of the scripture, the hall of faith, Hebrews 11.

We've been in it before. And we're going to pick up verse 5 of Hebrews 11. In this chronicle, the summary of all the great faithful, Enoch gets his place there. And in Hebrews chapter 11, verse 5, it reads, By faith Enoch was translated, that he should not see death and was not found, because God had translated him.

For before his translation, he had this testimony that he pleased God. Boy, wouldn't you like to have that testimony? I mean, what else would you want? I mean, in terms of wanting to aspire to something, that you please God.

Verse 6 explains what's required. For without faith it is impossible to please him, for he that cometh to God must, A, believe that he is, and that he is a rewarder of them that diligently seek him. Very important verse, verse 6, worth memorizing.

But verse 5 summarizes what we've just read in Genesis. We didn't misread it. There isn't a translation problem. The writer to Hebrews amplifies the fact that what this says is that Enoch did not die.

He was translated. Now, if you were translating to the English from the Latin, you might use the word rapturo. That's the Latin from which we get this concept of the rapture. You all hear the word rapture.

It doesn't appear in the Bible. It's a corruption of the Vulgate, translating 1 Thessalonians, etc. Speaking of the rapture of the church, that word rapture comes from the Latin, rapturo. But the same idea is there.

He didn't see death. He was translated. Now, there are two people to whom that happens. Enoch is one of them, and Elijah is the other one. We spoke about him before. It's interesting that Enoch is translated about midway between Adam and Abraham.

Elijah was translated about midway between Abraham and Christ. I don't know what you're going to do with that piece of information, but I just... There's also a... I love to throw this one out. There's also a difference between Enoch and Elijah.

Elijah was Jewish. Enoch was not. And we'll come back to what that might mean in a little bit. Okay, now, one thing before we leave this idea. Enoch walked with God. We hear that expressed. That was not a casual stroll.

It shows up in verse 22. Enoch walked with God. And it shows up in verse 24. And if you've done your arithmetic, there are 300 years between verse 22 and verse 24. Now, that's a walk. You know, it's easy to die for Christ, but are you willing to live for him?

That's a lot tougher. Enoch walked with God for over 300 years. And that involved several things. It involved agreement. Amos 3 .3 says, how can two walk together if they're not in agreement? Scripture tells that.

When Abraham took Isaac up the hill as an offering, they walked in agreement. That concept emerges in the Hebrew. So they walked in agreement. There was a concept of surrender. And what it leads to is a witness, because Enoch's words testify even today.

In fact, that's what we're doing in Jude 14. Now, the thought that I'd leave you with in the margin of your notes is this idea of walking is available to you today. Maybe we should take the time to do this.

Let's turn to Colossians 2 .6. Enoch walked with God, right? Well, Colossians 2 .6 says, As ye have therefore received Christ Jesus the Lord, so walk ye in him. And I submit to you that your walk can avail itself probably of resources that may not have been available to Enoch.

If you take a look at Galatians 5 .25, Again, we talk about walking. If we live in the Spirit, let us also walk in the Spirit. And 2 Corinthians 5 .7 uses the same phrase about walking in faith. So I'll leave you with that as your challenge tonight, and we'll keep moving on.

Methuselah as a Prophetic Sign

But there's another aspect about Enoch's prophecy, and that the words that you hear Jude quote were not Enoch's first prophecy. Now, if you've been paying attention, you're going to wonder, how on earth, Chuck, do you come up with that one?

We're not even so comfortable that Enoch spoke those words that Jude said. I mean, that's sort of maybe a new thought. Those are the only words we've got from Enoch. And yet I'm telling you those are not his first prophetic utterance.

In fact, his most interesting prophetic utterance was the name of his son. Apparently, to put the whole thing together for you, rather than tease you along, Enoch had a revelation, had a son, and then walked with God.

The result of which was his prophecy. Now, how do you put all that together? Enoch's son, his name is Methuselah. He turns out to be Noah's grandfather. Now, you'll read many commentaries that speculate about what Methuselah means, but let me express to you what it really means.

The root meth means to die. It occurs over a hundred times in the Old Testament. And it occurs eight times right here in Genesis 5. That Hebrew word, the root word, the root meth. The word shalach means to send forth.

It is used over 60 times in the Old Testament, and it always sends forth judgment on the earth, the plagues of Egypt, famine, fire, the pestilence of the prophets, that sort of thing. Shalach is to send forth, but in the sense of sending forth judgment.

And meth shalach is the roots that make up the word Methuselah. Now, in those days, by the way, names tended to have meaning. Eve meant the life giver, mother of all living. Remember Genesis 3? And by the way, the mother of all living doesn't mean that all her descendants came from her.

That's your first thought. But you see the way Adam names her, it's actually a response to the promise of the Christ. By the way, Cain means acquired. Seth means appointed. Abraham means the father of many nations.

Enoch means teaching, initiation, or commencement. Well, Methuselah means when he dies, it shall be sent. When he dies, it shall be sent. Now I'm going to lean on tradition, not the scripture. We know if you go...

Oh, by the way, one of the things you should do is lay out in this little chart that I suggested, you know, make a little chart and figure out when they were born and when they died and when they gave birth and all this.

If you lay that all out, you'll discover that Methuselah, the year that Methuselah dies, what do you think happens? The flood came. You bet. Now, Jewish tradition says that he died seven days before the flood.

Not just Jewish tradition. How long was Noah in the ark? Seven days before the flood came. And that may be why the Jewish... You know, those things may link, so that doesn't prove anything, but I'll just share it with you for what it's worth.

So, interesting situation. Visualize Enoch now, who had obviously a vision. He didn't make that up. He named it in response to a revelation that God gave him. Can you imagine bringing up that kid? Every time he caught a cold?

Can you imagine the apprehension? As long as he's alive, it's okay. Now, I assume that this insight would be confined to a small in-group, because the rest of the world probably thought, you know, this family was nuts.

But it's interesting that Methuselah thus becomes, as he lives, he becomes, Levitically speaking, or idiomatically speaking, a model of grace. Because as long as he is alive, God is sparing his judgment or mercy, right?

That's why it's not accidental that his lifetime is deemed by the Holy Spirit to be the longest lifetime in the Bible. Methuselah lived 969 years. The longest lifetime. Because there is, you know, God's grace abounds.

Where sin is abound, grace will even more abound. But it also is finite. There's a time at which, you know, the plug is pulled. Yeah, bad metaphor, isn't it? Okay. So Enoch walked with God. We hear those phrases.

It says he walked with God after he begot Methuselah. So something happened prior to Methuselah. I don't know if it was just before or long before. When Methuselah is born, Enoch apparently names him in response to a revelation.

And it's after Methuselah's birth that Enoch walks with God. And as 300 years go by, Enoch finally dies. He gave birth at 65 to Methuselah, and he lives to 365. So for those 300 years, Enoch walked with God.

And he's translated. I have a question for your notepad to ponder on your way driving home tonight. Is your incentive any different than Enoch's? The revelation that Enoch had, is it any less than the revelation you have?

You've got the whole thing. So I'll leave you with that. Okay. Methuselah becomes the oldest man in the Bible. The verse that you might offset that with is 2 Peter 3 .8 .9, that God is not willing that any should perish.

The Surety and Purpose of Christ’s Second Coming

Okay, now we're going to get into Enoch's prophecy, specifically as quoted by Jude. And we're going to learn fourth. By the way, it's interesting that the prophecy is of the Lord's second coming. Not his first.

We're not dealing in Enoch's prophecy with the cross directly, the suffering servant, and all of that. We're talking about his second coming, as we call it. And we're going to learn four things. We know the Lord's coming is sure.

We know who will accompany him. We know the purpose of his coming, and we know the result of his coming. All this out of Jude's quoting of Enoch's prophecy. Enoch, also the seventh from Adam, prophesied of these, saying, Behold, the Lord cometh with his holy myriads.

That's what it says. I'd like to say saints, but that's not what it really says. With his holy myriads. The first thing is, let me get ahead of myself. We know the Lord's coming is sure, and the reason we do is because this prophecy is expressed in the past tense.

We see that all the time. The book of Revelation, John, describes these wild things in the past tense. Or present perfect. It's done. I mean, it's behind. The idiom that the Lord uses, the Holy Spirit uses, is to write it as history.

Yes, it's history written in advance, but it has something very similar to history. And that is you can't change it. You can't change the Civil War, the Declaration of Independence. That's past. It's history.

These prophecies are written the same way. These aren't contingent. Hey, you guys, if you do this, I'll do this. This isn't the preaching of Jonah to Nineveh. Forty days and comes destruction. And, of course, Nineveh repents, and Jonah pouts because he didn't want to repent.

This is not a conditional thing. It is a certainty, and this shows up in the linguistic structure of it. Nothing can change it. And Philippians 3 .21 highlights this. He's able to subdue all things to himself, and that's what's going on here.

So that's Adam and Eve. We know it's sure. The next thing is, who's going to accompany him? We have a lot of confusion about that. If you quote Jude saying, gee, the Jude says that when the Lord comes, he comes with ten thousand of his saints, you're on shaky ground.

Because what it really says is that he will come with his holy myriads. Myriads. That's a bunch. Okay? Now, we will find passages. I won't take the time right now, but Zechariah 14 .5, Revelation 19 .14, and Daniel 7 .10 says the same thing.

His myriads. Now, Moses describes ten thousands of his holy ones in Deuteronomy 33 .2, and we know from Acts 7 .53 and Galatians 3 .19 that those references include angels. So we know that he's coming with myriads of something, and we know for sure that they include his holy angels.

And also, Matthew 25 .31 describes Christ returning with all the holy angels. So Zechariah, Revelation, Daniel, Deuteronomy, Galatians, Acts 7, Matthew 25, they all demonstrate that when he returns, he's coming with a bunch of angels.

However, Colossians 3 .4 and 1 Thessalonians 3 .13 are the two main authorities which point out that we're with him. So it's going to be quite a group. You might want to look at that. Just Colossians 3 .4.

When Christ, who is our life, shall appear, then shall ye also appear with him in glory. And 1 Thessalonians 3 .13, To the end that he may establish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.

1 Thessalonians 3 .13. Now we rank above the angels. If you recall 1 Corinthians 6, 2 and 3, we shall judge angels. So you can run with that. So we know he's coming with lots of angels and his saints together, both.

Now, the next thing is, what's the purpose of his coming? It's interesting that the first and the last prophecy given through man focuses on the second coming and judgment. The first prophecy by Enoch and the last prophecy in the book of Revelation 2220 focuses on the second coming, coming in judgment.

He will come to bring judgment. The word in the Greek is crisis. Now turn to Hebrews 9, 26 -28. Hebrews 9, starting at verse 26. For then must he often have suffered since the foundation of the world, but now once in the end of the ages hath he appeared to put away sin by the sacrifice of himself, as it is appointed unto men once to die, but after this the judgment.

So Christ was once offered to bear the sins of many, and unto them that look for him shall he appear the second time without sin unto salvation. Coming to bring, appointed unto man once to die, and after this the crisis in the Greek.

Now, that word crisis is used of Sodom in Luke 10, 14. We all know what happened to Sodom and Gomorrah. That's crisis. Hebrews 10, 27, a certain fearful looking for crisis. And 2 Peter 3, 7 speaks the day of crisis of ungodly men.

So the point I want to get, the use of that word is the judgment of the unsaved. Okay? Now, why am I making a big thing of this? I'd like you to turn to John 5. Up till now we've been talking about the word crisis, meaning this kind of judgment, right?

John chapter 5, Jesus says, Verily, verily, I say unto you. When the Lord wanted to emphasize something, he said, I say unto you. When he wanted to double underline it, he'd say, Verily, I say unto you.

This one he says, Verily, verily, I say unto you. He that heareth my word, and believeth on him that sent me, hath everlasting life. Doesn't say you're going to get it. It isn't awarded to you after death at the pearly gates.

You have it now. Hath everlasting life. And shall not come into crisis. Into judgment, but the Greek word is crisis. But it's passed from death unto life. Okay? So the believer, no believer will ever come into crisis.

Lots of authorities. I'll use John 5 .24 specifically. Are we together so far? Now, you say, wait a minute, Chuck. There's Romans 14 and 2 Corinthians 5 where the believers before the judgment seat of Christ, right?

Different word. That's the bema seat of Christ. The bema seat. The judgment seat, the crisis, I think we've got a flavor for. The bema seat was that judges seat at the end of a race that passes out the rewards.

In the Greek it's a different word. It's a judgment seat like you go up to get your silver, bronze, gold, metal, whatever. In the Olympic idiom, if I may. The word in the Greek, the bema seat, is a term that I believe comes out of the athletic community.

It's getting rewards for your deeds. And in Romans 14 .10 and 2 Corinthians 5 .10 and so on, the word there is the bema seat. Different deal. In the English it both say judgment. Different kind of judgment.

That's an unfortunate term because we lumped them together. Now, why am I making a big thing of this? For two reasons. Because of John 5 .24, which is a compulsory required memory verse. There will be a quiz.

But also because you need to know that as a believer, you do not come into crisis. In the book of Enoch, the apocryphal book, it quotes Enoch as saying that he comes with myriads of his saints to execute judgment on them.

If you understand the scripture, you know that's not true. It's fraud. It's false. The book of Enoch was written by a false prophet. That's not what Enoch prophesied because God is not going to contradict himself.

So it's simple. I love these things because they save you acres of paperwork in a library wandering through the apocrypha. And I've shared with you, I'm so endeared to John for chapter 12 where he points out that Isaiah 6 and Isaiah 53 were written by the same Isaiah.

Do you have any idea the money I spent on commentaries and the derailment of my Christian walk on the Deutero-Isaiah thing? I could have saved years of my life and a lot of agony if I just read John 12 carefully.

You don't have to worry about two Isaiahs. There were no two Isaiahs. Yes, I'm trying to think of a word I can use here. Balderdash is probably a little more polite than what I was thinking of. Thank you.

Vocabulary is so important. Okay. Now, who's going to be judged? It says all, right? It says they're all going to be judged. Okay. We know he cometh to judge the earth. That's from Psalm 96, verse 13.

We know he comes to judge all nations. That's Joel 3, verse 12. And Matthew 25, verse 32. He comes to judge all nations with their cities. That's Matthew 11, verse 22. And Matthew 12, verse 41. I'm not looking these up because I think this is familiar ground.

If not, it ought to be. He comes to judge every man, living or dead. 2 Timothy 4 .1 and 2 Thessalonians 1, verses 7, 8, and 9. He comes to judge the fallen angels. We're not unfamiliar with that because we just studied it, but the authority is Isaiah 24, verse 21.