6. Hell
Marvel not at this: for the time is coming when all who are in the graves will hear his voice and come forth: those who have done good to the resurrection of life, and those who have done evil to the resurrection of damnation.—John 5:28, 29.
These words are part of the defense that our Lord Jesus Christ makes for himself when he was persecuted by the Jews for healing the paralyzed man and instructing him to carry his bed on the Sabbath. He also vindicates his actions when accused by them of violating the sanctity of that day. On this occasion, he not only asserts himself as the Lord of the Sabbath but also as the Lord of life and death. He declares, in the words of the text, that the resurrection of the dead will occur through his power. He introduces this with a solemn preface: "Do not be surprised at this strange discourse of mine. Do not wonder to hear me, who appears so insignificant to you, speak in this manner. For the day is coming when the dead will be raised by my power." Let's observe in this text:
1. The affirmation of the doctrine of the resurrection: "All who are in the graves will hear his voice and come forth." The lifeless bodies, reduced to dust, will revive and show signs of life by hearing and moving.
2. The author of this resurrection is Jesus Christ, referred to as "the Son of Man" in verse 27. The dead will hear his voice and be raised by it.
3. The number of individuals who will be raised: "All who are in the graves," meaning all the deceased bodies of people, regardless of how they were laid to rest in various types of graves. This includes all the dead, both the good and the wicked. Not all of them are buried in traditional graves; some are reduced to ashes, some are drowned and buried within the bellies of fishes. But wherever the matter or substance that composed their bodies can be found, they shall come forth.
4. There will be a significant distinction made between the righteous and the wicked. Both will experience resurrection. None of the godly will be left behind, even if they had no burial or a very humble one. All the wicked will come forth from their sealed tombs as soon as the voice is uttered. However, the former will have a joyful resurrection to life, while the latter will face a dreadful resurrection to damnation.
5. The occurrence of this great event is predetermined. There is an appointed hour or fixed period of time determined by God. Although we are not informed of the exact timing, we know that it is coming. This knowledge serves as a reminder for us to always be prepared. DOCTRINE: There will be a resurrection of the dead.
In discussing this subject, I will: 1. Demonstrate the certainty of the resurrection. II. Explore its nature. And, finally, make some practical applications of the whole.
I. To demonstrate the certainty of the resurrection, I will prove:
1. God has the ability to raise the dead.
2. He will indeed do it.
These are the two foundations laid down by Christ himself when debating with the Sadducees, as recorded in Matthew 22:29: "Jesus answered and said to them, 'You are mistaken, not knowing the Scriptures nor the power of God.'" I. Since God is almighty, it is evident that He can raise the dead. We have examples of this powerful work of God in both the Old and New Testaments. The son of the widow in Zarephath was raised from the dead (1 Kings 17:22), as was the Shunammite's son (2 Kings 4:35), and the man who was thrown into Elisha's tomb (2 Kings 13:21). We can observe a progression in these miraculous events, with the second being more remarkable than the first, and the third surpassing the second. The first person was raised shortly after death, with the prophet Elijah present at the time of his passing. The second person was raised after a significant period of time had elapsed—while his mother traveled from Shunem to Mount Carmel, a distance of about sixteen miles, and returned home with Elisha, who raised him. The last person was not raised until he was being buried, and his body was thrown into the prophet's tomb. Similarly, in the New Testament, Jairus's daughter (Mark 5:41) and Dorcas (Acts 9:40) were both raised to life shortly after death. The widow's son in Nain was raised as they were carrying him out for burial (Luke 7:11–15), and Lazarus was raised from the grave even after his body had started to decompose (John 11:39–44). If people can create intricate glass objects from ashes, how much more can the great Creator, who made all things from nothing, raise the body of a human after it has turned to dust? If someone objects, "How can human bodies be raised again after they have been reduced to dust, with the ashes of many generations mixed together?" Scripture and reason provide the answer: "With men, this is impossible, but not with God." It is illogical for people to deny that God can do something simply because they cannot comprehend how it is possible. We have such limited knowledge of His ways and are utterly incapable of fully grasping the extent of His almighty power and understanding His actions and methods. I have no doubt that many uneducated individuals are just as skeptical about certain chemical experiments as some learned individuals are about the doctrine of the resurrection. And just as the latter group is inclined to ridicule the former, "the Lord will have them in derision." Was it not a mystery to the Indians how Europeans could communicate with each other over great distances using just a piece of paper? Were they not astonished to witness the Europeans produce thunder and lightning at will with their guns, killing people from a distance? Some individuals perform feats that appear miraculous to others who cannot comprehend them. Yet, should human beings limit the infinite power of God within the narrow boundaries of their own limited understanding in a matter that is not contrary to reason? An inferior nature has only a flawed perception of the power of a superior one. Animals cannot fathom the workings of reason in humans, and humans themselves have only imperfect notions of the power of angels. Therefore, how low and inadequate must our understanding be of the power of the infinite? Although we cannot comprehend how God acts, we should still believe that He can do more than we can think or conceive.
Wherefore, let the bodies of men be laid in the grave. Let them decay there and be reduced to the tiniest particles. Or let them be cremated, and the ashes scattered in rivers or thrown into the air to be carried away by the wind. Let the dust of countless generations mix together, and let the vapors of the deceased roam in the air. Let birds or wild animals consume the bodies, or let the fish of the sea devour them, so that the elements of human bodies, thus destroyed, become integral parts of birds, animals, or fish. Then, let our modern Sadducees present their questions in these cases, just as the ancient Sadducees did regarding the woman who had been married to seven husbands consecutively (Matthew 22:28). Our answer, as our blessed Lord and Saviour gave, is this: "You are mistaken, not knowing the Scriptures nor the power of God" (verse 29). We believe that God is all-knowing and all-powerful, infinite in knowledge and power. Therefore, according to reason, we conclude that the resurrection is possible, even in the situations presented. Material things may change their forms and shapes, being reduced to their constituent elements. However, they are not annihilated or reduced to nothingness, nor can they be by any created power. God is all-knowing, possessing infinite understanding. Thus, He knows all things—what they were, what they are, and where they can be found. Even though a countryman entering an apothecary's shop may not find the specific drug they seek, the apothecary himself knows what he has in his shop, where it came from, and where it can be found. Similarly, a skilled gardener can distinguish between different seeds in a mixture. Why then would Omniscience not be able to distinguish between particles of dust? Can He, who knows all things perfectly, make a mistake about His own creations? Those who believe in an infinite understanding must acknowledge that no mass of dust is so jumbled together that God does not perfectly comprehend and infallibly know how each minute particle should be matched. He knows the whereabouts of each particle of every dead body, whether in the earth, sea, or air, regardless of how scattered they may be. It is certain that the bodies of men, like those of all other animals and living creatures, are in a constant state of change. They grow and are sustained through daily nourishment, much of which evaporates unnoticed through perspiration. Even the nourishing part of food, once assimilated and incorporated into the body, evaporates through perspiration but is replenished by consuming other food. Yet, the body is still considered one and the same body. From this, we can conclude that it is not necessary for every particle of matter that was once part of a human body to be restored when it is raised from death to life. If that were the case, the size of human bodies would become so enormous that they would bear no resemblance to the individuals themselves. It is sufficient to consider it the same body that died if the resurrected body is formed in its original proportions, composed of the same particles of matter that were once its constituent parts, albeit refined. Just as we consider it the same body that has withered away during a long illness, which then becomes healthy and robust again upon recovery. Now, when we combine this infinite understanding with infinite power, whereby God is able to bring all things under His control, this magnificent work appears most reasonable. If Omniscience can discover every minute particle of dust, knowing its whereabouts and how it should be matched, can't Omnipotence gather and reassemble them in their proper order? Can a watchmaker pick up the various pieces of a watch, lying in a jumbled heap before them, and place each one in its correct position? Can't God put the human body in order after its dissolution? Did He speak the world into existence out of nothingness? Can't He then form the human body out of its preexisting matter? If He can call into being things that do not exist, surely He can call into being things that have dissolved, returning them to their former state before the compound was broken down into its constituent parts and elements. Therefore, God can raise the dead. And as it is asked, "Why should it be considered incredible for God to raise the dead?" (Acts 26:8), there is no reason to doubt it.
To help us grasp the concept, the Scripture provides us with examples of the resurrection of the dead, such as the vision of the dry bones coming to life (Ezekiel 37) and Jonah being delivered from the belly of the whale (Matthew 12:40). Nature also offers us symbols and resemblances of the resurrection, like the setting and rising of the sun, day and night, winter and summer, sleeping and waking. Swallows, dormant in winter and then revived in the spring, lying lifeless in crumbling buildings and underground caves, serve as reminders. Similarly, seeds die in the ground and then sprout anew. Although these examples and others are not intended as proofs, they serve as memorials of the resurrection, which we are assured of in Scripture (1 Corinthians 15:36: "Thou fool, that which thou sowest is not quickened, except it die.")
II. Now, let us explore the nature of the resurrection, addressing the questions: Who shall be raised? What shall be raised? and How shall the dead be raised?
Who shall be raised? Our text provides the answer: "all that are in the graves," referring to all humanity who have died. As for those individuals who are alive at the second coming of Christ, they will not experience death and subsequent resurrection. Instead, a sudden transformation will occur within them, substituting for the process of dying and rising again. Thus, their bodies will become like those bodies raised from the grave (1 Corinthians 15:51-52: "We shall not all sleep, but we shall all be changed: in a moment, in the twinkling of an eye"). The judgment at the final day distinguishes between the living and the dead (Acts 10:42). All the dead shall rise, whether righteous or wicked, just or unjust (Acts 24:15), regardless of age. The entire human race, even those who never witnessed the sun, shall be resurrected (Revelation 20:12: "And I saw the dead, small and great, stand before God"). The sea and earth shall surrender their dead without exception.
What shall be raised? The bodies of humanity. When a person dies, it is the separation of the soul from the body, with the soul returning to God (Ecclesiastes 12:7). Thus, strictly speaking, the resurrection pertains to the body alone. Furthermore, the same body that dies will rise again. At the resurrection, individuals will not appear with different bodies, in substance, from those they possess now and which lie in the grave. Rather, they will have the very same bodies, but endowed with different qualities. The idea of resurrection implies this, as something can only rise again if it has fallen. To illustrate this further: 1. It is evident from Scripture. The apostle affirms that "this mortal" must "put on immortality" (1 Corinthians 15:53) and that Christ will transform "our vile body, that it may be fashioned like unto his glorious body" (Philippians 3:21). In Scripture, death is often referred to as sleep, and the resurrection as an awakening from that sleep (Job 14:12), indicating that the body rising is the same body that died. 2. The equity of divine justice, both for the righteous and the wicked, supports this notion. It is not considered fair among humans for one person to do the work while another receives the reward. Although the glorification of the saints' bodies is not strictly a reward for their earthly service or suffering, it is evident that it is not in accordance with divine dispensation for one body to serve God while another is glorified, or for one body to engage in spiritual warfare while another receives the crown. How could it be imagined that "the temples of the Holy Ghost," referring to the bodies of believers (1 Corinthians 6:19), should always lie in ruins while others are raised in their place? That the members of Christ (ver. 15) should perish completely while other bodies take their place? No, it is indeed the same body that currently occupies the thoughts of individuals, providing for its needs, that will be resurrected to suffer in hell. The tongue that currently engages in swearing and lying will require water to cool it in eternal flames. The same feet that presently walk in the way of sinners and participate in ungodly acts will stand in the burning lake. And the same covetous and lustful eyes will receive the fire and smoke of the pit.
How will the dead be raised? The same Jesus who was crucified within the walls of Jerusalem will be declared both Lord and Christ on the final day. He will appear as the Judge of the world, accompanied by his mighty angels (2 Thessalonians 1:7). "He shall descend from heaven with a shout, with the voice of the archangel, and with the trumpet of God" (1 Thessalonians 4:16). Whether this shout, voice, and trumpet signify an audible sound or merely the workings of divine power for the purpose of raising the dead and fulfilling other awe-inspiring events on that day, though the former seems likely, I cannot definitively determine. There is no doubt that the coming of the Judge of the world will be more majestic and terrifying than we can comprehend. Yet, the solemn grandeur, majesty, and splendour displayed during the giving of the law, with thunder, lightning, a thick cloud on the mount, the Lord descending in fire, and the mount quaking violently, accompanied by the sound of the trumpet growing louder and louder (Exodus 19:16-19), can help us form a suitable image. Nevertheless, the sound of this trumpet will reverberate throughout the world, reaching the depths of the sea and the earth. At this resounding alarm, bones will come together, each bone finding its counterpart. The scattered dust of all the deceased will be gathered, particle by particle. No one will be left behind or pushed aside. Every soul will return to its own body, never to be separated again. The dead can no longer remain in their graves but must bid farewell to their earthly resting places forever. They will hear His voice and come forth to receive their final judgment.
Given the vast differences between the righteous and the wicked in life and death, these distinctions will also be evident in their resurrection. The righteous will be raised from their graves by the power of the Spirit of Christ, the blessed bond that unites them to Him (Romans 8:11). Just as Christ, the firstfruits, arose from the dead (1 Corinthians 15:20), so those who belong to Christ will follow at His coming (ver. 23). They will emerge from their graves with indescribable joy. The Scripture's promise in Isaiah 26:19, originally addressing the Babylonian captivity, will find its complete fulfillment in its broader meaning: "Awake and sing, ye that dwell in the dust." As a bride beautifully adorned for her husband emerges from her chamber for the wedding, so the saints will emerge from their graves for the marriage of the Lamb. Joseph joyfully emerged from prison, Daniel from the lion's den, and Jonah from the belly of the whale. Yet, these examples pale in comparison to the saints' emergence from the grave at the resurrection. They will sing the triumphant song of Moses and the Lamb with the highest praises, as death is completely swallowed up in victory. While in this life, they sometimes sang, by faith, a triumphant song over death and the grave, declaring, "O death, where is thy sting? O grave, where is thy victory?" (1 Corinthians 15:55). But at the resurrection, they will sing this song from firsthand experience, having been freed from doubts and fears that once troubled and unsettled their minds.
May we not imagine that the soul and body of every saint, embracing each other, rejoice and celebrate their blissful reunion? The body speaks to the soul in this manner: "Oh, my soul, have we come together again after such a long separation! Have you returned to your old dwelling place, never to depart again? What a joyful reunion! Our current state is so unlike the past, when we were separated by death. Our mourning has turned into joy, and the light and gladness that were sown before have now blossomed. It is an everlasting spring in the land of Immanuel. Blessed be the day when I was united with you, who cared most about having Christ within us as the hope of glory, and making me a temple for His Holy Spirit. Oh, blessed soul, during our earthly pilgrimage, you kept your eyes fixed on the land that was once far away but is now within reach. You led me to secret places where we bowed our knees before the Lord, participating in humble worship together. Now is the time for me to be exalted. You employed this tongue in confession, supplication, and thanksgiving, but from now on, it shall be used for eternal praise. You caused these eyes, which once shed tears, to sow seeds of joy that will never cease to grow. You guided and restrained me, while others indulged their flesh and made their bellies their gods, leading to their own destruction. But now, I rise gloriously to take my place in the heavenly mansions, while they are dragged out of their graves to be cast into fiery flames. Now, my soul, you shall no longer complain of a sick and pained body. You shall no longer be burdened by weak and weary flesh. I shall now join you in praising our God forever." And the soul may respond, "Oh, happy day when I return to dwell in that blessed body, which was, is, and will be forever a member of Christ and a temple of the Holy Spirit! Now, we shall be eternally united. The silver cord will never be loosed again. Death shall never separate us. Rise, my body, and let us depart! Let these eyes, which used to weep over my sins, now behold with joy the face of our glorious Redeemer. Behold, this is our God, and we have waited for Him. Let these ears, which once heard the word of life in earthly temples, now listen to the hallelujahs in the heavenly temple. Let these feet, which carried me to the gatherings of saints on earth, take their place among the saints in heaven. And let this tongue, which confessed Christ before men and always praised Him, join the heavenly choir in eternal praise. You shall no longer fast, but partake in an everlasting feast. You shall no longer weep, and your countenance shall not be clouded. Instead, you shall shine forever like a star in the firmament. We fought together, so let us go together to receive and wear the crown."
On the other hand, the wicked shall be raised by the power of Christ, acting as a just Judge who will execute vengeance upon His enemies. The same divine power that confined their souls in hell and kept their bodies in the grave as in a prison will bring them forth. Together, soul and body will receive the dreadful sentence of eternal damnation and be confined together in the prison of hell.
They will emerge from their graves with unspeakable horror and dread. They will be dragged out like criminals from a dungeon, led to their execution, crying out for the mountains and rocks to fall on them and hide them from the face of the Lamb. The cries in Egypt on the night when the destroying angel passed through and killed the firstborn were fearful. The shouts were dreadful when the earth opened its mouth and swallowed Dathan, Abiram, and all their possessions. But how much more terrible will the cries be when, at the sound of the last trumpet, the earth and sea open their mouths and cast forth all the wicked, delivering them to the fearsome Judge! They will cry, roar, and tear themselves apart. Their former companions in revelry will weep, wail, and curse one another. The earth will be filled with their mournful shrieks and lamentations as they are dragged out like sheep for the slaughter. Those who lived profane, debauched lives, worshipped worldly possessions, or were hypocrites will now, in anguish, clasp their hands, beat their chests, and bitterly lament their fate. They will roar their complaints, calling themselves beasts, fools, and madmen for acting so foolishly in not believing what they once heard. They were cast away in their wickedness at death, and now all their sins rise up with them, entwining like serpents around their wretched souls and bodies, which have a horrifying reunion after a long separation.
Then, we may suppose the wretched body speaks to the soul, saying, "Have you found me again, O my enemy, my worst enemy, savage soul, more cruel than a thousand tigers? Cursed be the day we met. Oh, if only I had never possessed senses, life, or movement! I would rather have been the body of a toad or serpent than yours, for then I would have remained still and would not have witnessed this terrible day. If I had to be attached to you, I would rather have been your donkey or one of your dogs, for then you would have taken better care of me. Oh, cruel kindness! You have embraced me unto death, nourished me for slaughter. Is this the result of your concern for me? Is this what I reap from your efforts and care? What good are riches and pleasures now when this dreadful reckoning has come, as you were forewarned? Oh, cruel grave! Why didn't you keep me forever? Why did you not hold onto your prisoner? Why did you shake me out when I was lying still and at rest? Cursed soul, why didn't you remain in your place, engulfed in flames of fire? Why have you returned to take me down to the depths of hell? You used this tongue to mock religion, curse, swear, lie, backbite, and boast, withholding it from glorifying God. Now it won't even have a drop of water to cool it in the flames. You turned my ears away from hearing sermons that warned of this day. You found ways to prevent me from paying attention to timely exhortations, admonitions, and rebukes. But why didn't you stop me from hearing the sound of this dreadful trumpet? Why didn't you roam and fly away in the realm of imagination, thereby transporting me away during these frightful events, as you used to do when I attended sermons, communions, prayers, and godly conversations, so that I would have as little awareness of those as I now have of these horrors? But alas! I must burn forever because of your love for your lusts, profanity, sensuality, unbelief, and hypocrisy." Yet, no complaints will avail at that time. Oh, that people were wise and understood this, that they would consider their ultimate destiny!
Regarding the qualities with which the bodies of the saints will be endowed at the resurrection, the apostle tells us that they will be raised incorruptible, glorious, powerful, and spiritual. Currently, like the bodies of others, they are subject to decay, filled with the seeds of disease and death. When they die, even their closest friends find them repulsive and bury them out of sight in the grave. Some of them are unsightly even while alive, afflicted by loathsome sores and diseases. However, at the resurrection, they will leave all traces of corruption behind in the grave and rise incorruptible. They will be immune to any form of illness, sickness, or soreness, and most importantly, they will be incapable of dying. External violence and internal sources of pain will cease. They will no longer feel them. Moreover, they will possess everlasting youth and vitality, free from the deterioration associated with old age in this life.
Their bodies will be glorious, not only beautiful and well-proportioned but also radiant and brilliant. The most beautiful face and well-proportioned body currently found in the world cannot compare to the body of the lowliest saint at the resurrection. For "the righteous will shine like the sun" (Matthew 13:43). If Moses' face shone with dazzling glory when he descended from the mountain, and if Stephen's face resembled that of an angel when he stood before the council, how much more beautiful and glorious will the faces of the saints be, exuding majestic charm, once they are rid of all corruption and shine like the sun! However, note that this beauty is not confined to their faces alone but radiates throughout their entire bodies. The entire body will be raised in glory and fashioned like the glorious body of their Lord and Savior, Jesus Christ. During His transfiguration, not only did His face shine like the sun, but His clothing also became as white as light (Matthew 17:2). Any defects or deformities that the bodies of the saints had when they were placed in the grave, resulting from accidents or inherent factors during their formation, will be eradicated when they rise from the grave. However, suppose the marks of the Lord Jesus—scars or wounds—that some of the saints received while on earth for His sake remain in their bodies after the resurrection, just as the nail prints remained in the body of the Lord Jesus after His resurrection. In that case, these marks will serve as distinguishing features and add to their glory rather than detract from their beauty. Nonetheless, it is certain that Isaac's eyes will not be dimmed, Jacob will not limp, Leah will not be tender-eyed, and Mephibosheth will not be lame. Like a goldsmith melting down an old, worn-out vessel and casting it into a new mold, bringing it forth with renewed luster, so too will the lowly bodies that lay dissolved in the grave emerge at the resurrection in perfect beauty and proportion.
They will possess powerful and strong bodies. The strongest men on earth, despite their might, are frail and mortal, and therefore, can be considered weak and feeble. Their strength, no matter how great, is quickly exhausted and consumed. Some of the saints currently have weaker bodies than others, but on that day, to borrow from Zechariah 12:8, "the feeble among them shall be like David, and the house of David shall be like God." One divine scholar stated that at the resurrection, one person will be stronger than a hundred or even thousands are now. Surely, the strength of glorified bodies must be great, surpassing imagination, as they will bear an immeasurable and eternal weight of glory. Mortal bodies are ill-suited for such a state. If transports of joy and excessive grief can lead to death, how can they endure the weight of glory? How can they exist in union with a soul filled with the rapture of heaven? Clearly, they cannot. Mortal bodies would collapse under such a burden, and such overwhelming joy would cause the earthen vessel to shatter into pieces.
The Scriptures clearly tell us that our present frail flesh and blood, even if it were the flesh and blood of a giant, cannot inherit the kingdom of God (1 Corinthians 15:50). Imagine the strength that our physical eyes must possess to behold the dazzling glory and splendor of the New Jerusalem, and to gaze upon the radiant brightness of Jesus Christ, the Lamb and the light of that city, where the inhabitants will shine like the sun! Currently, the Lord veils the face of His throne and shrouds it with clouds so that mortals are not overwhelmed by the rays of His glory (Job 26:9). But in the resurrection, the veil will be lifted, and we will be able to behold His glory, bringing us unspeakable joy. Our bodies in that glorious state will be strong, never resting day or night, continually engaged in the worship of God in the heavenly temple, singing His praises without ever growing weary, a weakness that plagues our mortal bodies but not the glorified body.
These bodies will be spiritual bodies, not transformed into spirits, but possessing qualities and characteristics akin to the spirit. Our bodies will be completely subservient to the soul, subject to its influence and no longer hindering its activity. The animal appetites and the need to suppress them will no longer be a struggle. In this life, our souls are so influenced by the body that they are called carnal in Scripture. However, in the resurrection, our bodies will be spiritual, serving the soul in heavenly pursuits alone, as if they have no connection to the earth. We will no longer require the sustenance of food, drink, or clothing. There will be no hunger or thirst (Revelation 7:16), and marriage will no longer exist, for we will be like the angels of God in heaven. The saints will be strong without the need for physical nourishment, warm without garments, perpetually healthy without medicine, and eternally vibrant and vigorous, never needing sleep as they serve God day and night in His temple (Revelation 7:15). These things will be unnecessary for the glorified bodies, just as they are unnecessary for spirits. We will be agile and active like spirits, possessing a refined constitution. Our bodies, currently cumbersome and heavy, will become exceedingly agile and spirited. There will be no trace of melancholy to weigh down our hearts or cause our spirits to flag and sink. I will not delve further into this matter, as the day of resurrection will fully reveal its wonders.
Regarding the qualities of the bodies of the wicked at the resurrection, the Scripture provides limited information. Whatever their needs may be, they will not receive a drop of water to cool their tongues (Luke 16:24, 25). Though their bodies may be weak, they will continue to live forever, enduring the weight of God's wrath without succumbing to faintness. "The smoke of their torment ascends forever and ever. And they have no rest day or night." Surely, they will not partake in the glory and beauty experienced by the saints. Their glory will perish with them and never rise again. Daniel tells us that they will awaken to shame and everlasting contempt (Daniel 12:2). Shame accompanies sin as the shadow follows the body. In this world, the wicked often walk in darkness and disguise, but when the Judge appears in flaming fire on the last day, their true nature will be exposed. Their masks will be removed, and the shame of their nakedness will be evident to themselves and others, filling their faces with confusion. Their shame will be too deep for blushing, as all faces gather blackness on that day when they emerge from their graves like criminals released from prison for execution. Their resurrection is a resurrection of condemnation. The greatest beauties who now pride themselves on their physical appearance, disregarding their deformed souls, will appear with a ghastly, grim, and death-like visage. Their countenance will be horrifying, and they will be dreadful sights, emerging from their graves like infernal furies from the pit. They will rise to everlasting contempt, becoming the most contemptible creatures, despised by God as vessels of dishonor, regardless of the honorable positions they held in this world. They will also be despised by humanity, becoming utterly despicable even to those who previously honored them due to their high status, God-given talents, or shared humanity. Their bodies will be repugnant carcasses, and people will look upon them with disgust. Indeed, "they shall be an abhorrence to all flesh" (Isaiah 66:24). The word translated here as "abhorrence" is the same as the word rendered "contempt" in another text, and Isaiah and Daniel both refer to the repulsiveness of the wicked at the resurrection. They will be repugnant even to one another. Those who were once close companions in sin will loathe each other, and the great and honorable individuals who were wicked will no longer be respected by their subjects, servants, or slaves. They will be regarded as filth in the eyes of all.
USE I. This brings comfort to the people of God. The doctrine of the resurrection is a source of solace and joy for believers. When you find yourselves mourning the loss of your godly relatives or friends, remember not to grieve like those who have no hope. You will be reunited with them (1 Thessalonians 4:13, 14). They have merely laid down to rest in their graves for a short while (Isaiah 57:2), but in the morning of the resurrection, they will awaken and emerge from their tombs. The vessel of honor may have been coarse and contained impurities, too weak, dim, and inglorious for the heavenly realm, despite its luster in the earthly realm. It may have been cracked and defiled, necessitating refinement and a more glorious form. Wait patiently, and you will witness its emergence from the earthly furnace, radiating brightness akin to the stars or even the sun at its zenith. Have you buried your infant children? You will see them again. God calls Himself "the God of your offspring," which, as explained by Jesus, guarantees the glorious resurrection of the body. Therefore, take comfort in the covenant you have embraced, confidently expecting that by its virtue, you will be raised in glory. Do not be disheartened by a weak and ailing body; a day will come when you will be completely whole. In the resurrection, Timothy will no longer be plagued by his frequent illnesses; his weak and sickly body, even in youth, will be raised in strength. Lazarus was healthy and whole, his body raised incorruptible. Though your present weakness may prevent you from traveling even a short distance to participate in public worship, the day will come when your body will no longer hinder you. You will "meet the Lord in the air" alongside the saints rising from their graves (1 Thessalonians 4:17). The experience of the saints rising from the grave will resemble that of the Israelites coming out of Egypt, where "there was not one feeble person among their tribes" (Psalm 105:37). If you possess an unattractive or deformed body, remember that there is a hidden glory within that will set everything right on the outside, fulfilling the desires of your heart. You will rise with a glorious, beautiful, handsome, and well-proportioned body. The unattractiveness or deformities that accompany your current body may accompany it to the grave, but they will not return. Oh, if only those who are eager to be physically beautiful and attractive would not hasten to achieve it through foolish and sinful means! Instead, let them focus on the heavenly art of adorning the body by seeking to become inwardly glorious through God's gracious virtues. This pursuit will ultimately make them truly admirable and eternally beautiful. Believer, you will indeed confront death and experience the initial defeat, but you will rise again and emerge victorious in the end. You will go down to the grave, but it will not be your eternal abode. You will not hear the voices of your friends there, but you will hear the voice of Christ. Your friends may leave you in the grave, but your God will not. Just as God said to Jacob when he went down to Egypt (Genesis 46:3, 4), He says to you as you descend to the grave, "Do not fear to go down—I will go down with you—and I will also surely bring you up again." This is solid comfort and glorious hope. Therefore, "comfort yourselves and one another with these words" (1 Thessalonians 4:18).
USE II. This should strike terror in the hearts of all unregenerate individuals. Those of you who remain in your natural state, contemplate the eternal state described here and consider what awaits you if you are not brought into a state of grace in time. Ponder the day when the trumpet will sound, shattering the bars of the pit, flinging open the doors of the grave, causing the depths of the sea to yield their dead, and compelling the earth to release its own. Death, astonished, will relinquish its prisoners, and your wretched soul and body will be reunited to stand before God's judgment seat. In that moment, if you had a thousand worlds at your disposal, you would gladly surrender them all to lie undisturbed in your grave, experiencing even a fraction of the ease with which you have sometimes lounged at home on the Lord's day. Alternatively, if that cannot be attained, you would desire to be a mere spectator of the events of that day, as you have been at significant occasions and rich gospel feasts. And if even that is unattainable, you would wish for a mountain or a rock to fall upon you and shield you from the face of the Lamb. Alas, how foolish are people to waste their precious lives, giving little thought to death, as if they were mere perishable beasts! Some are preoccupied with determining the location of their graves, while failing to seriously consider whether their graves will be beds from which they awaken joyfully on the morning of the resurrection or prisons from which they are brought forth to receive a dreadful sentence. Remember, now is the time for sowing, and as you sow, so shall you reap. God's sowing time begins at death, and at the resurrection, the bodies of the wicked, sown "full of sins that lie down with them in the dust" (Job 20:11), will spring forth, sinful, wretched, and vile. At death, God will cast aside your bodies, which currently serve as instruments of sin, consigning them to fire, and at the resurrection, He will bring them forth to face the flames. The body of the drunkard will stagger under the weight of God's wrath, akin to being intoxicated with the wine of His fury, without any dilution. Those who indulge in revelry and pleasure-seeking will reel in a different manner when they hear the sound of the last trumpet instead of their songs and music. Many exhaust themselves for worldly gain but are unwilling to exert themselves for the benefit of their souls. They engage in labor that is unreasonably strenuous, rendering themselves unfit for God's service. Once finished, they deem themselves too tired to engage in worship, using their weariness from other activities as a justification for neglecting their duties. However, a day is approaching when they will experience even greater distress. Many will travel great distances for worldly pursuits but will not traverse half the distance for the sake of their immortal souls. Many will be sick and unable to attend to spiritual matters on the Lord's day, yet they will be tolerably well during the rest of the week. But when that trumpet sounds, the dead will find their feet, and not one person will be absent from that assembly. When the bodies of the saints shine like the sun, the persecutors will wear frightful expressions. Those who imprisoned and persecuted the saints, branding them, burning them to ashes, hanging them, and displaying their heads and hands in public places to intimidate others from walking the path of righteousness for which the saints suffered—fearful will be their plight. Many fair faces will gather blackness on that day. Those who were once admired and flattered for their beauty, which harbors a worm of deformity within—a sorry facade, a superficial veneer—will be exposed as even more repugnant before the flaming fire in which the Judge will be "revealed from heaven, taking vengeance on those who do not know God and on those who do not obey the gospel" (2 Thessalonians 1:7, 8). They will be stripped of all their adornments and left with nothing to cover their nakedness. Their corpses will be abhorrent to all, accentuating the beauty and glory of the righteous.
Now is the time to secure your place in the resurrection of the righteous. To do so, unite with Jesus Christ through faith, rising spiritually from sin, and glorifying God with your bodies. He is the "resurrection and the life" (John 11:25). If your bodies are members of Christ, temples of the Holy Spirit, they will undoubtedly rise in glory. Enter into this covenant now, and you will emerge with joy in the new world. Rise from your sins; cast away the burial garments and rid yourselves of former lusts. How can anyone imagine that those who remain spiritually dead while living will experience the resurrection of life? That privilege belongs to all who, having first consecrated their souls and bodies to the Lord through faith, glorify Him in both their physical and spiritual lives, living and acting for Him and suffering for His sake when called to do so.
When the Son of Man comes in his glory, accompanied by all the holy angels, he will sit on the throne of his glory. All nations will be gathered before him, and he will separate them from one another, just as a shepherd divides his sheep from the goats. He will place the sheep on his right and the goats on his left. Then the King will say to those on his right, "Come, you who are blessed," etc. To those on his left, he will say, "Depart from me, you who are cursed," etc. And these will go away into eternal punishment, but the righteous into eternal life. - Matthew 25:31-34, 41, 46
After the dead are raised and those who are alive at the coming of the Judge are transformed, the general judgment follows, as vividly and solemnly described in this portion of Scripture. We shall observe the following details:
The coming of the Judge, "When the Son of Man shall come in his glory," etc. The Judge is Jesus Christ, referred to as "the Son of Man," who, in his divine power as God, will raise the dead. He is also known as the King, as stated in verse 34, for judging the world is an act of the royal Mediator's kingly office. He will come in glory, radiating glory in his own person and accompanied by a glorious retinue of all the holy angels, who will serve him during this momentous occasion.
Ascending the tribunal. As a King, he will sit on a throne, a magnificent throne. "He shall sit upon the throne of his glory" (verse 31).
The appearance of all parties. All nations, without exception, regardless of size or status, from every nation that has ever existed or will exist on Earth, will be gathered before him, summoned to his tribunal.
The separation of the parties. The elect sheep and the reprobate goats will be divided, each group standing on their own, just as a shepherd who grazes his sheep and goats together during the day separates them at night (verse 32). The righteous will be placed on the right, signifying the most honorable position, while the wicked will be on the left (verse 33). However, both groups will stand before him (verse 32). This imagery seems to allude to a Jewish legal custom, where one person sat on the right side of the judge to write the sentence of absolution, while another person sat on the left to write the sentence of condemnation.
The pronouncement of the sentences, based on their deeds. The righteous will receive absolution, while the wicked will be condemned (verses 34-41).
The execution of the sentences, as the wicked are driven away to hell and the righteous are transported to heaven (verse 46).
DOCTRINE: There will be a general judgment. I will now, I. Confirm this doctrine; II. Explain it; and then apply it.
I. Confirmation of the truth that there will be a general judgment:
It is evident from clear Scripture testimonies. Throughout the ages, the world has been informed of it. Enoch, before the flood, prophesied about it, as recorded in the book of Jude, verses 14-15: "Behold, the Lord comes with ten thousands of his holy ones, to execute judgment on all," etc. Daniel also describes it in chapter 7, verses 9-10: "I watched till thrones were put in place, and the Ancient of Days was seated... a fiery stream issued and came forth from before him... and the books were opened." The apostle Paul is explicit in Acts 17:31, "He has fixed a day on which he will judge the world in righteousness by a man whom he has appointed." See also Matthew 16:27, 2 Corinthians 5:10, 2 Thessalonians 1:7-10, Revelation 20:11-15. God not only spoke of it but also solemnly swore to it, as stated in Romans 14:10-11, "We will all stand before the judgment seat of God... For it is written, 'As I live, says the Lord, every knee shall bow to me, and every tongue shall confess to God.'"
The perfect justice and goodness of God, the supreme ruler of the world, necessitate a general judgment, as they require the righteous to be rewarded and the wicked to be punished. Yet, we often witness wickedness being exalted while truth and righteousness are trampled upon; piety being oppressed while profanity and irreligion triumph. This occurrence is so prevalent that anyone who sincerely embraces the path of holiness must expect and accept the loss of all that can be taken away from them by the world, as Jesus stated in Luke 14:26, "If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple." However, it is incongruous with God's justice and goodness for the affairs of humanity to remain in their apparent state from one generation to the next, without each person being rewarded according to their deeds. Since this does not occur in this present life, there must be a future judgment. "Since indeed it is just for God to repay with affliction those who afflict you, and to grant relief to you who are afflicted, as well as to us, when the Lord Jesus is revealed from heaven" (2 Thessalonians 1:6-7). There will come a day when the tables will turn, and the wicked will be called to account for their sins and receive their just punishment, while the righteous will prosper. As the apostle argues for the blessed resurrection of the saints, "If in this life only we have hoped in Christ, we are of all people most to be pitied" (1 Corinthians 15:19). It is true that God sometimes punishes the wicked in this life, so that people may know "that he is a God who executes judgment in the earth." However, much wickedness remains unpunished and undiscovered, serving as a pledge of the future judgment. If none of the wicked were punished in this life, they would conclude that God had abandoned the earth entirely. If all of them were punished in this life, people might think that there is no further reckoning. Therefore, in God's wisdom, some are punished now, and some are not. Sometimes the Lord strikes sinners in the very act of their transgressions, demonstrating to the world that He is a witness to all their wickedness and will hold them accountable. At other times, He delays striking them, revealing to the world that He does not forget their evil deeds, even if He does not immediately punish them. Additionally, the sins of many outlive them, and the impure legacy they leave behind persists long after their death. This can be seen in the case of Jeroboam, the first king of the ten tribes of Israel, whose sin continued until the downfall of that unfortunate kingdom (2 Kings 17:22-23), "The people of Israel walked in all the sins that Jeroboam did. They did not depart from them, until the Lord removed Israel out of his sight."
The resurrection of Christ provides undeniable proof that there will be a day of judgment. The Apostle Paul used this argument to persuade the Athenians that Jesus Christ will be the Judge of the world. He said, "He has given assurance of this to all by raising him from the dead" (Acts 17:31). The Judge has already been identified, his authority has been documented and confirmed. Indeed, it has been proclaimed to all through his resurrection from the dead. God has provided assurance through this act of raising Christ from the dead, displaying his credentials as the Judge of the world. Even during his days of humiliation, when he was brought before a tribunal, accused, and condemned by men, he openly spoke of this judgment. In Matthew 26:64, he declared, "Hereafter you will see the Son of Man seated at the right hand of Power, and coming on the clouds of heaven." Now that he has been raised from the dead, despite being condemned as a blasphemer on this very account, is it not an undeniable heavenly proof of the truth of his assertion? Furthermore, this was one of the primary purposes of Christ's death and resurrection. As stated in Romans 14:9, "For this very reason, Christ died and returned to life so that he might be the Lord of both the dead and the living."
Every person carries within them an internal witness to this truth. Romans 2:15 tells us that their conscience bears witness to the work of the law written on their hearts, while their thoughts either accuse or excuse one another. Within every individual, there is a tribunal where conscience acts as accuser, witness, and judge, binding the sinner over to God's judgment. This fills even the most wicked individuals with horror and internal anguish when they commit heinous crimes, effectively summoning them to answer for their actions before the Judge of the living and the dead. This holds true even when the crime is secret and hidden from the world's eyes. It reaches those whom human laws cannot touch due to their power or cunning. Individuals may escape the judgment of their fellow human beings, but wherever they go, conscience, as the officer of the supreme Judge, retains its hold on them, reserving them in chains for the judgment of the great day. Whether they elude punishment from men or meet their end through public justice, when they sense death approaching, they hear from within themselves the call to account for their actions, compelled to listen during these profound moments of their lives. If there are individuals in whom this witness does not appear, we have no reason to conclude that the judgment to come is not a reality any more than we would conclude that someone is not in pain simply because they do not groan or that death is a mere joke because there have been those who seemed to treat it lightly. An outward appearance may mask an unrepentant conscience. The more hopeless someone's situation, the more they may find it in their best interest not to reflect upon their state and condition. However, anyone who earnestly examines themselves will discover within themselves the witness to the coming judgment. Even the pagans had a notion of it, although mixed with their own fictions. Therefore, although some Athenians "mocked" when they heard about the resurrection of the dead, there is no account of them mocking when they heard about the general judgment (Acts 17:31-32).
II. In explanation, the following details may provide some insight into the events of that great day.
God will judge the world through Jesus Christ. As stated in Acts 17:31, "He will judge the world in righteousness by the man he has appointed." The Psalmist tells us that God is the judge himself (Psalm 50:6). The holy blessed Trinity, consisting of the Father, Son, and Holy Spirit, serves as the Judge in terms of judicial authority, dominion, and power. However, the incarnate Son is the Judge in terms of administration and the special exercise of that power. The judgment will be carried out by him as the royal Mediator, for he has received delegated authority from the Father as his servant, "his King," whom he has "set upon his holy hill of Zion" (Psalm 2:6), and to whom he has entrusted all judgment (John 5:22). This is part of the Mediator's exaltation, bestowed upon him as a result of his voluntary humiliation (Philippians 2:8-10). He humbled himself and became obedient to the point of death, even death on a cross. Therefore, God highly exalted him and gave him the name that is above every name, which signifies power and authority over all. "So that at the name of Jesus, every knee should bow" (Romans 14:10-11). The Apostle himself explains this as referring to standing before the judgment seat of Christ. Thus, he who was judged and condemned by men will become the Judge of men and angels.
Jesus Christ, the Judge, will descend from heaven to the air (1 Thessalonians 4:16-17). As stated in Matthew 24:30, "He will come on the clouds of heaven with power and great glory." This coming will be a tremendous surprise to a world steeped in deep complacency. The foolish virgins will be sleeping, and the wise ones will be dozing. The world will be indulging in much luxury and debauchery, lacking sobriety and watchfulness. It will be a time of bustling activity but a scarcity of faith and holiness. As Jesus said, "As it was in the days of Noah, so it will be at the coming of the Son of Man. For in the days before the flood, people were eating and drinking, marrying and giving in marriage, up to the day Noah entered the ark; and they knew nothing about what would happen until the flood came and took them all away. That is how it will be at the coming of the Son of Man" (Luke 17:26-30). The Judge's coming will catch some in the marketplace engaged in buying and selling, others at the table indulging in food and drink, and others preoccupied with their new plantings or construction projects. Even the wedding day of some will become their own judgment day and the judgment day of the world. But the Judge is coming! The marketplaces will be disrupted, buyers will abandon their purchases, sellers will cast away their money. People will be lifted from their tables, and their merriment will be instantly extinguished. Even if a tree is planted in the ground, the gardener will not have time to cover its roots. Workers will discard their tools when a building is only halfway constructed, and the owner will pay it no further attention. The bridegroom, bride, and guests will have to leave the wedding day behind and appear before the judgment seat. "Behold, he is coming with the clouds, and every eye will see him" (Revelation 1:7). His coming will be most glorious, for he will come "in the glory of his Father with the holy angels" (Mark 8:38). When he came in the flesh to die for sinners, he laid aside the robes of his glory and was despised and rejected by men. However, when he comes again to judge the world, his visible glory and majesty will surpass all earthly splendor, filling even his greatest enemies with fear and dread. No prince or potentate in the world has ever had such a glorious retinue as this Judge will have. All the holy angels will accompany him to honor and serve him. Therefore, the One who was led to the cross by a band of soldiers will be magnificently escorted to the place of judgment, not by a multitude, but by the entire host of angels— "all his holy angels," as the text states.
At the coming of the Judge, the parties will be summoned by the sound of the last trumpet. This trumpet will cause the dead to be raised, and those who are alive will be transformed (1 Thessalonians 4:16-17). Oh, the resounding trumpet that will be heard simultaneously in every corner of the earth and sea! What a wondrous sound that will not only disturb those who sleep in the dust but will effectively awaken them, rousing them from their slumber and bringing them back to life! If trumpets were sounding now, drums beating, fierce soldiers crying out and killing, women and children running and shrieking, the wounded groaning and dying, even then those in the graves would remain undisturbed as if the world were in a state of profound peace. Even if stormy winds were toppling mighty oaks, the seas roaring and swallowing up ships, dreadful thunder rumbling through the heavens, and lightning flashing everywhere, even if the earth were trembling, quaking, and splitting open, engulfing entire cities and burying multitudes at once, the dead would still enjoy perfect repose and continue to sleep soundly in the dust, even if their own graves were disrupted. However, at the sound of this trumpet, they will all awaken. The morning has come, and they can no longer sleep. It is time for the dead to be judged. They must rise from their graves and appear before the Judge.
The Judge will take his seat on the tribunal, sitting on the throne of his glory. Previously, he stood before an earthly tribunal and was condemned as a criminal. Now, he will sit on his own tribunal and judge the world. Once, he hung on the cross, covered in shame, but now he will sit on a throne of glory. Whether this throne will be a radiant cloud or something else, I will not speculate. Our eyes will eventually provide the answer to that question. John "saw a great white throne" (Revelation 20:11). As Daniel described it, "His throne was like a fiery flame, and its wheels were like burning fire" (Daniel 7:9). Whatever form it takes, it will undoubtedly be a throne of indescribable glory, surpassing the most splendid earthly thrones. Its sight will astonish both kings who sat on thrones in their earthly lives and beggars who sat on dung heaps. It will be a throne of unparalleled grandeur and majesty, befitting the One who will sit upon it. No judge has ever had such a throne, and no throne has ever had such a judge.
Leaving the discovery of the nature of the throne until that day, it is more pertinent for us to consider the characteristics of the Judge who will sit upon it. On this point, we are not left to uncertain conjectures. The Judge on the throne will be:
A Judge visible to our physical eyes (Revelation 1:7). When God gave the law on Mount Sinai, the people "saw no form, only heard a voice." However, when He calls the world to account for their observance of His law, we will see our Judge with our own eyes. This vision will either bring eternal comfort or eternal confusion, depending on the reception we have given Him in this life. The very body that was crucified outside the gates of Jerusalem, between two thieves, will be seen on the throne, shining in glory. We currently symbolically see Him in the sacrament of the Eucharist, and the saints see Him through the eye of faith. But on that day, everyone will see Him with their physical eyes.
A Judge possessing full authority and power to render judgment according to each person's deeds. Christ, as God, has inherent authority. As the Mediator, He has received judicial power and authority from the Father according to the covenant made for the redemption of sinners. His divine glory will illuminate His commission for this honorable task. He has been given all power in heaven and on earth (Matthew 28:18) and holds the keys to Hades and death (Revelation 1:18). There can be no appeal from His tribunal. Once a sentence is passed, it stands forever. There is no higher court to which a person can bring their case. This judgment is the judgment of the Mediator and, therefore, the final judgment. If the Intercessor is against us, who can be for us? If Christ condemns us, who will absolve us?
A Judge of infinite wisdom. His eyes will penetrate and discern even the most intricate cases. His omniscience qualifies Him to judge not only words and actions but also the most secret thoughts. No cunning sinner will be able to deceive Him or disguise their crimes through artful manipulation. He is the searcher of hearts to whom nothing can be hidden or perplexed; everything is exposed and open before His eyes (Hebrews 4:13).
A most just Judge, a Judge of perfect integrity. He is the righteous Judge (2 Timothy 4:8), and His throne is a great white throne (Revelation 20:11). Only pure and spotless judgments will proceed from it. The Thebans depicted Justice as blind and without hands to emphasize that judges should not show favoritism or accept bribes. The Areopagites judged in the dark so as not to be influenced by the identity of the speaker but solely by the substance of what was spoken. With the Judge on His throne, there will be no favoritism. He will not regard the rich or the poor but will administer just judgment in every case.
An omnipotent Judge, capable of executing His judgments. The combined force of devils and wicked men will be powerless against Him. They cannot delay the execution of the sentence against them for even a moment, let alone prevent it entirely. "Thousand thousands of angels minister to Him" (Daniel 7:10). By the breath of His mouth, He can drive the cursed herd wherever He pleases.
The parties who will appear before the Judge are men and devils. Although the fallen angels were subjected to God's wrath from the moment they sinned and were cast down to hell, it is evident that they are reserved for judgment (2 Peter 2:4; Jude verse 6). They will be solemnly and publicly judged for their sins and their role in tempting others to sin. They will receive the due punishment for dishonoring God and causing harm to humanity. These wicked spirits, though currently not in strict custody and free to roam like roaring lions seeking whom they may devour, will receive their final sentence and be confined to their den, imprisoned in extreme and unspeakable torment for all eternity (Revelation 20:10). In anticipation of this, the devils said to Christ, "Have you come here to torment us before the time?" (Matthew 8:29).
However, what we should primarily note is the situation of humanity on that day. All people must appear before this tribunal. Men and women of every age, status, and condition, whether great or small, noble or common, none will be exempted. Adam and Eve, along with all their descendants who have had or will have a living soul united to a body until the end of the world, will comprise this vast assembly. Even those who have refused to come to the throne of grace will be compelled to stand before the bar of justice. There will be no hiding from the all-seeing Judge, no escape from the omnipresent One, and no resistance against the Almighty. "We must all stand before the judgment seat of Christ" (2 Corinthians 5:10). "All nations shall be gathered before Him," as the Scripture says. This gathering will be accomplished through the ministry of angels. They will gather the elect (Mark 13:27), and they will also gather the reprobate (Matthew 13:40-41). From every corner of the world, its inhabitants will be gathered to the place where the Judge will establish His throne for judgment.
Now, let us turn our gaze to the right hand, where we will behold a glorious company of saints shining like stars in their orbits. With joyful countenances, they will behold the One who sits upon the throne. Here, we will witness two remarkable sights that the world has never seen before. Firstly, a great congregation of saints where not a single hypocrite will be found. In Adam's family, there was a bloody Cain; in Noah's family, a cursed Ham; in Christ's own family, a treacherous Judas. However, in this company, only those who are sealed, who are members of Christ and share one Father, will be present. This sight is reserved for that day. Secondly, all the godly will be on one side. Rarely, if ever, do the saints on earth achieve such harmony as there are always some discordant notes among them. It is not to be expected that people who see only in part, though all journey to the same city, should agree on every step along the way. We should not anticipate such unity in this state of imperfection. But on that day, Paul and Barnabas will meet in peace and unity, though their contention was once so sharp that they parted ways (Acts 15:39). Divisions will cease, and the believers from different factions will stand together. Despite their differences in minor matters while in the world, they united in one Lord Jesus Christ through true and living faith and walked in the way of holiness and practical godliness. On the other hand, vile hypocrites from various factions will be led forth with the workers of iniquity.
Now, let us direct our gaze to the left hand, where we will see the accursed goats, all the wicked ones from Cain to the last ungodly person who will exist in the world. They will be gathered together in one wretched congregation. Although there are many assemblies of the wicked now, on that day, there will be only one. All of them will be present, brought together as one herd for slaughter, bellowing, roaring, weeping, and howling due to the miseries that have come upon them and will continue to come. And remember, you will not be a mere spectator observing these two distinct groups. Rather, you will take your place among one of the two and share the destiny of that company. Those who currently abhor the company of the saints the most will long to be allowed to join them, even if it means lying at their feet. However, not a single weed will be found among the wheat; the floor will be thoroughly cleansed. Many who held prominent positions in this world will find themselves in the lowest position on that day. Many who insisted on having the right-hand position over those who were better than them will be turned to the left, regarded as the most despicable wretches. Oh, how terrible this separation will be for the ungodly! How dreadful it will be to gather them all into one miserable company! They will see what they refuse to believe—that only a few are saved. They currently find it sufficient to be in the company of the majority and comfortably follow the crowd. But the multitude on the left hand will offer them no solace. The sight of being placed on the same side as Turks and Pagans will sting the ungodly Christian. Profane Protestants will be grieved to stand with idolatrous Papists, while praying people will be grouped with their profane neighbors who mocked religious exercises. Formal professors, ignorant of the new birth and the power of godliness, will be counted among persecutors. Currently, there are many opposing factions in the world, but on that day, all the ungodly will be united. How dreadful will the faces of companions in sin be to one another! The scene will be filled with lamentations as drunkards, who have spent many joyful days together, lock eyes; husbands and wives, parents and children, masters and servants, and neighbors, who have been snares and stumbling blocks to one another, leading to the ruin of their own souls and the souls of their loved ones, reunite in this miserable society. Curses will replace greetings, and instead of the usual embraces, they will tear at themselves and rage against one another.
Men will be tried in two aspects:
This trial will be righteous, impartial, thorough, clear, and evident. The Judge is the righteous Judge, and He will do what is just for everyone. He possesses a fair balance for weighing good and evil actions, as well as honest and deceitful hearts. The fig-leaf cover of hypocrisy will be blown away, and the hypocrite's true nature will be exposed, just as when the Lord came to judge Adam and Eve "in the wind of the day" (Genesis 3:8). The fire that tests all things most exquisitely will scrutinize every person's work to determine its nature (1 Corinthians 3:13). Human judgment often becomes confused and muddled, but in this trial, the entire process will be clear and evident, like words written with a sunbeam. It will be clear to the Judge, for whom no case is too intricate, and it will be clear to the parties involved, who will be convinced (Jude verse 15). Furthermore, the multitude on both sides will witness the Judge's clarity in His judgment, for "the heavens shall declare his righteousness" in the presence of the whole world, making it universally known (Psalm 50:6).
In Scripture, this trial is portrayed as the "opening of books," and it is said that men will be "judged out of those things written in the books" (Revelation 20:12). The Judge of the world, who infallibly knows all things, does not need books to be presented before Him to prevent any mistakes regarding the law or facts. However, this expression highlights the meticulous, accurate, just, and well-founded nature of His proceedings. Four books will be opened on that day.
The book of God's remembrance or omniscience (Malachi 3:16). This book is an exact record of every person's state, thoughts, words, and deeds—both good and evil. It is like a daily ledger in which the Lord records everything that occurs in people's hearts, lips, and lives. It meticulously keeps track of their sins and good works, whether secret or public, along with all the accompanying circumstances. It also registers their temporal and spiritual privileges, which are frequently made readily available to them, as well as the warnings, admonitions, and rebukes delivered by teachers, neighbors, afflictions, and their own consciences. Everything is recorded in its proper order. In the case of the ungodly, this book will serve as an indictment. However, for the godly, it will be a memorial of their good deeds. The opening of this book signifies the Judge bringing to light what is written within it, reading the indictment and memorial aloud for all to hear.
The book of conscience will be opened, acting as a thousand witnesses to testify to the facts (Romans 2:15). Conscience accompanies every person, recording their deeds committed in the body as if noting them in a book. Although much is currently written in it, which cannot be read at present due to the blindness, muteness, and deafness of conscience, the seals will be broken, and the book will be opened. Among the ungodly, there will be no more silent or seared consciences. Their consciences will become keenly perceptive and alive on that day. No one will call good evil or evil good. Ignorance of sin and what constitutes sinful behavior will have no place among them. The subtle reasoning people use to justify their lusts will be forever confounded by their own consciences. None will have the privilege of remaining under the soft cover of delusion; instead, all will be convicted by their consciences. Whether they like it or not, they will have to look upon this book, read it, be confounded, and stand speechless, realizing that nothing is falsely charged against them since this is a book they themselves kept. The Judge will make every person see themselves in the mirror of their own conscience, hastening the process.
The book of the law will be opened. This book serves as the standard and rule by which right and wrong are known, as well as the sentence that should be pronounced accordingly on those subject to it. When this book is opened, it aligns with the opening of the book of conscience. Conscience, established by the sovereign Lawgiver in every person's heart, acts as a private teacher to reveal the law and a personal pastor to apply it. On that day, conscience will perfectly fulfill its role, presenting the person with accurate but dreadful lectures on the law. The specific aspect of the book of the law being opened likely refers to the part that determines the reward for people's works. The law currently promises life in exchange for perfect obedience, but no one on the right or left hand will claim such obedience once the book of conscience is opened. The law threatens death for disobedience and will effectively bring it upon all who remain under its dominion. This portion of the book of the law, determining the reward for works, is opened to reveal the portion of the ungodly so that they can read their sentence before it is pronounced. However, it is not opened for the saints' sentencing since no sentence absolving a sinner can be derived from it. The law promises life, not as a rule of actions, but as a covenant of works. Innocent humans could not have demanded life based on their obedience until the law was established as a covenant, as previously explained. The saints, having entered into a new covenant—the covenant of grace—during their earthly lives, have died to the law as a covenant of works, and the law has died to them. Therefore, they need not fear death from the law and cannot hope for life from it since "they are not under the law but under grace" (Romans 6:14). Instead, "another book is opened" for their sentencing.
Thus, the book of the law is opened to pronounce judgment against those on the left hand, enabling them to clearly see the justice of their condemnation and the Judge's lawful proceedings. Nevertheless, there is a distinction. Those who had only the natural law and did not live under any specific revelation will be judged according to the law of nature written in their hearts. This law declares that "those who commit such things" as they will be convicted of "are worthy of death" (Romans 1:32). On the other hand, those who had the written law and received the Word of God proclaimed in the visible church will be judged by that written law. As the apostle states in Romans 2:12, "For as many as have sinned without the written law shall also perish without the written law, and as many as have sinned in the law"—that is, under the written law—"shall also be judged by the written law."
(4) "Another book" will be "opened, which is the book of life," Rev. 20:12. In this book, the names of all the chosen ones are written, as Christ said to his disciples, Luke 10:20, "Your names are written in heaven." This book contains God's gracious and unchanging purpose to bring all the chosen ones to eternal life. To accomplish this, they are redeemed by the blood of His Son, effectively called, justified, adopted, sanctified, and raised up by Him on the last day without sin. Currently, it is in the possession of the Mediator, like the book that describes "the manner of the kingdom." Having completed the work given to Him by the Father, He will produce and open the book on the great day. He will present the individuals named in it as faultless before the presence of His glory, as mentioned in Jude verse 24. They will have no blemish, wrinkle, or anything impure. None of those named in the book will be missing. They will be found qualified according to the order of the book, redeemed, called, justified, sanctified, and raised up without blemish. So, according to the same book, they will obtain the ultimate goal: everlasting life. We can infer this from the precious promise in Rev. 3:5, "He who overcomes shall be clothed in white garments," signifying their glory. "I will not blot out his name from the Book of Life, but I will confess his name before My Father," indicating that their names will be read among the rest of God's chosen ones, "and before His angels." Therefore, this forms the basis of the saints' absolution, the foundation of the blessed sentence they will receive. With the opening of the book of life, it will become known to all who are chosen and who are not. This concludes the discussion on the trial of the parties.
This sentence is based on the works of the saints, as mentioned in Rev. 20:12, but not because of their works or their faith, as if eternal life were earned by them. The sentence itself refutes this absurd notion. The kingdom they are called to was "prepared for them from the foundation of the world," not something they had to earn, considering their recent existence. They inherit it as sons, not acquire it as servants do their wages. They were redeemed by the blood of Christ and clothed with His spotless righteousness, which is the true cause of the sentence. They were also prepared for heaven through the sanctification of the Holy Spirit, hence the reference to their works. Thus, the ungodly world will now see that the Judge of the living and the dead rewards those who are good. This is why it is added to the sentence, "For I was hungry and you gave Me food," etc., verse 35-36. These examples do not indicate the grounds but rather the evidence of their entitlement to heaven. It's like a judge declaring a debtor not guilty because witnesses testify that the debt has already been paid. Similarly, the apostle says in 1 Cor. 10:5, "But with many of them, God was not well pleased; for they were overthrown in the wilderness." Their downfall in the wilderness was not the reason for God's displeasure with them, but it served as evidence of it. Thus, our Lord teaches us the necessary connection between glory and good works, specifically works that are in accordance with the Gospel, works done in relation to Jesus Christ and out of faith and love for Him. Without these elements, they will not be considered on that day. The saints will be judged according to such works, and the degrees of glory among them will be determined by these works. It is an eternal truth that "he who sows sparingly will also reap sparingly" (2 Cor. 9:6).
The good works of the godly will have a glorious yet gratuitous reward—a reward of grace, not of obligation. This will fill them with wonder at the abundance of free grace and the Lord's willingness to take notice of their poor and insignificant works. This seems to be the meaning behind their response, "Lord, when did we see You hungry?" (verses 37-39). Can they not marvel at being seated at the marriage supper of the Lamb and hearing Him acknowledge even the smallest act of kindness they showed to a hungry fellow believer? Oh, the bountiful harvest that follows the seed of good works! Rivers of delight in exchange for a cup of cold water given to a disciple in the name of a disciple! Everlasting mansions of glory in exchange for providing lodging for a saint who was a stranger! Eternal robes of glory in exchange for a new or perhaps old coat given to a fellow believer lacking necessary clothing! A visit to a sick saint repaid by Christ Himself, coming in the glory of His Father with all His holy angels! A visit made to a poor prisoner for the sake of Christ repaid with a visit from the Judge of all, who takes the visitor to the palace of heaven to be with Him forever! These things will be a source of everlasting wonder and should motivate everyone to sow generously while the opportunity for good works exists. But it is Christ's endorsement of good works that gives them value in the eyes of our gracious God. This seems to be the meaning behind our Lord's response in verse 40, "Inasmuch as you did it to one of the least of these My brethren, you did it to Me."
Now that the saints have received their own sentence, they shall judge the world (1 Cor. 6:2). This was not fulfilled when the empire became Christian and Christians held positions as magistrates. No, as the psalmist tells us, "This honor have all the saints" (Psalm 149:9). The apostle, in the aforementioned passage, adds, "Do you not know that the saints will judge the world? And if the world will be judged by you, are you unworthy to judge the smallest matters?" (verse 3). They come forward to receive their kingdom in the presence of angels and humanity. They transition from the courtroom to the throne, for "To him who overcomes I will grant to sit with Me on My throne" (Rev. 3:21). They will not judge the world in communion with Christ, comparing their works with those of the ungodly or testifying against them. Instead, they will serve as assessors to Jesus Christ the Judge, giving their consent to His just judgment and saying "Amen" to the verdict against all the ungodly. This is akin to the response of the saints upon the judgment of the great prostitute in Rev. 19:1-2, "Hallelujah! For true and righteous are His judgments." Therefore, the upright will exercise dominion over the wicked in the morning of the resurrection (Psalm 49:14). Only then, and not before, will Psalm 149:6-9 be fully realized: "Let the high praises of God be in their mouth, and a two-edged sword in their hand, to execute vengeance on the nations, and punishments on the peoples... This honor have all His saints." Oh, what a remarkable reversal of fortunes will be witnessed! How astonishing it will be to see wicked men, who once unjustly judged them, stand as criminals before the saints they once condemned as heretics, rebels, and traitors! To witness wealthy and powerful individuals pale-faced before those whom they oppressed! To see the mocker tremble before those he once ridiculed! The worldly wise person standing before those he deemed foolish! Then the despised faces of the saints will be terrifying to the wicked, and those who were once the subject of drunkards' songs will become a terror to them. Every wrong will be rectified in due time, and each person will be placed in their rightful position.
The Judge will pronounce the sentence of damnation upon the ungodly multitude. "Then He will also say to those on the left hand, 'Depart from Me, you cursed, into the everlasting fire prepared for the devil and his angels'" (verse 41). It is a dreadful judgment coming from the same mouth that uttered the words of absolution earlier. It will magnify the misery of the wicked, just as it was an added affliction for the Jews to be destroyed by someone who was regarded as the darling of the world. Oh, the intensified wretchedness of the ungodly that Christ Himself will pronounce this sentence! To hear the curse from Mount Zion will be truly terrifying. To be condemned by the One who came to save sinners will be a twofold damnation. Yet, this will be the reality. The Lamb of God will roar like a lion against them. He will excommunicate them and cast them out of His presence forever through a sentence from His throne, saying, "Depart from Me, you cursed." They will be consigned to everlasting fire and eternal association with the devils. We presume that this sentence will also be pronounced audibly by the man Christ. And all the saints will say, "Hallelujah, true and righteous are His judgments." Even their closest relatives will show them no pity. The righteous wife will affirm the justice of the Judge in condemning her ungodly husband. The godly husband will say "Amen" to the condemnation of his wife, who once lay in his embrace. The godly parents will rejoice at the passing of the sentence against their ungodly child, and the godly child will wholeheartedly approve the condemnation of their wicked parents—the father who begot them and the mother who bore them. The sentence is just, for they are judged "according to their works" (Rev. 20:12). No injustice is done to them, for our Lord says, "For I was hungry and you gave Me no food; I was thirsty and you gave Me no drink; I was a stranger and you did not take Me in, naked and you did not clothe Me, sick and in prison and you did not visit Me" (verses 42-43). These examples highlight not only their ungodly and cursed state but also serve as fitting grounds for their condemnation. While good works do not earn salvation, evil works merit damnation. Only sins of omission are mentioned here, not because these are the only sins that will be revealed, for all the books will be opened, but because these omissions alone are sufficient to condemn unpardoned sinners. And if people are condemned for neglecting acts of charity and mercy toward the afflicted members of Christ, it implies that this judgment primarily concerns those who have heard of Christ through the Gospel and that the rejection of Christ will be the main cause of the ruin of those who hear the Gospel. The enmity of the wicked hearts towards Christ Himself is evident in how they treat His members.
In vain will they say, "When did we see You hungry or thirsty?" etc. (verse 44). The Lord takes into account, and will continue to take into account, the world's unkindness towards His people as unkindness towards Himself. "Inasmuch as you did not do it to one of the least of these, you did not do it to Me" (verse 45). Oh, what a tragic waste of food and drink when a member of Christ was in need of it! Oh, the unfortunate neglect of not welcoming the stranger saint! It would have been better for them to leave their own rooms and beds than for him to go without lodging. Oh, accursed clothing, may the wicked say, that was in my house, locked up in my chest or hanging in my wardrobe, and was not given to clothe someone in need! Oh, that I had stripped myself instead of letting him go without clothing! Cursed be the business that diverted me from visiting such a saint! Oh, that I had spent whole nights watching over him! Wretch that I was! Why did I sit comfortably in my house when he was in prison, and not visit him? But now the tables have turned: Christ's servants will eat, but I will be hungry; His servants will drink, but I will be thirsty; they will rejoice, but I will be ashamed (Isaiah 65:13). They will be welcomed, but I will be cast out and told to depart; they will be clothed in glorious robes, but I will "walk naked, and they will see my shame" (Revelation 16:15). They will be exalted high above sickness and pain, but I will "lie down in sorrow" (Isaiah 50:11). They will enter the palace of heaven, but I will be sent to the prison of hell.
If our Lord is so displeased with those who neglect to help His people in these and similar distresses, what can those who cause and perpetrate such neglect expect? If those who did not feed the hungry will be fed with wrath, what will become of those who robbed and plundered them? What a full cup of wrath awaits those who not only refused to provide food and drink but also made it a crime for others to offer assistance, and even intoxicated themselves with the blood of the saints! They will be lodged with devils forever, those who did not welcome the Lord's people as strangers. What kind of lodging will those have who drove them out of their own homes, out of their native land, and made them into strangers? If not clothing the naked will be severely punished, how much heavier will the sentence be for those who stripped them and left them without clothing? If neglecting to visit them in sickness or in prison warrants severe punishment, those who cast them into prisons and subjected them to hardships that harmed their health, caused sickness, and shortened their lives, whether in prison or outside, will not escape a severe judgment.
To justify such wicked practices, men will pretend to honor Christ and religion while treating His members—who walk in His ways and uphold the truth—in this manner. They will claim, "When did we see You hungry or thirsty, a stranger or naked, sick or in prison, and did not minister to You?" (verse 44). As if they were saying, "We refused bread, drink, lodging, clothing, and visits, not to Christ Himself, but to a group of men with bad reputations—men who 'turned the world upside down' (Acts 17:6), who troubled Israel (1 Kings 18:7), a peculiar and rebellious people with different laws from everyone else, factious and rebellious. They did not obey the king's laws and were therefore dangerous individuals. It was not in the king's best interest to tolerate them" (Esther 3:8). Although men falsely accuse and slander the godly, giving them ill names to treat them as criminals, all these excuses will be of no avail on the great day before the righteous Judge, nor will they convince their own consciences. The true reason for their hostility towards the saints will, to their own conviction, be found in their enmity towards Christ Himself. This seems to be the meaning of the objection raised by the damned (verse 44) and the response to it (verse 45), "Inasmuch as you did not do it to one of the least of these, you did not do it to Me."
On this day of the Lord, the great day, there will be a general conflagration. The visible heavens, the earth, and the sea will pass away. This does not mean they will be annihilated or reduced to nothing, as fire does not operate in that way. Instead, they will be dissolved and purified by the fire, removing all the effects of sin and the curse upon them. They will then be renewed and made even more glorious and stable. The apostle Peter speaks of this conflagration in 2 Peter 3:10: "But the day of the Lord will come as a thief in the night, in which the heavens will pass away with a great noise, and the elements will melt with fervent heat; both the earth and the works that are in it will be burned up." See also verses 7 and 12. He also mentions the renewal of the world in verse 13: "Nevertheless we, according to His promise, look for new heavens and a new earth in which righteousness dwells."
It seems most consistent with the Scriptures and the nature of the event to understand that this conflagration will occur after the general judgment. The sentence will be pronounced on both parties before it takes place. It is likely that it will coincide with the execution of the sentence against the damned, so that they will depart according to their sentence, and the heavens and the earth will pass away together and simultaneously, driven away by a furious rebuke from the throne, casting them out of the world (in this fire) and into the everlasting fire prepared for the devil and his angels. Just as during the flood, which the apostle Peter compares to the conflagration or burning of the world (2 Peter 3:6-7), the world itself and the wicked on it perished together, with the same water that destroyed the earth sweeping away the inhabitants. It is unlikely that the wicked will have any place on the new earth "in which righteousness dwells" (2 Peter 3:13). As for this earth, it will "flee away," indicating a swift disposal, and it will "flee from the face of Him who sits on the throne" (Revelation 20:11): "Then I saw a great white throne and Him who sat on it, from whose face the earth and the heaven fled away." The execution of the sentence on the wicked is also described in Revelation 20:14-15, where not only are the reprobate "cast into the lake," but "death and Hades" are also thrown into it: all the consequences of sin and the curse are removed from the world, and for this reason, the conflagration will take place. They will be confined to the place of the damned. Furthermore, it is evident that the end of the world will be brought about by the conflagration, as the apostle Paul tells us in 1 Corinthians 15:24-25: "Then comes the end, when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority and power. For He must reign until He has put all enemies under His feet." This work must be completed before the end, and it appears to be accomplished through the execution of the sentence pronounced on the wicked in the day of judgment.
If the burning of Sodom and Gomorrah, which are cited as examples in Jude verse 7, was so dreadful, how much more terrifying will that day be when the entire world is engulfed in flames! How will worldly individuals react when their beloved world is consumed by fire! Strong castles and grand palaces, along with all their luxurious possessions, will be reduced to ashes alongside the humblest cottages. No heart can fully comprehend the terror that will grip the wicked on that day when the entire structure of heaven and earth is dissolved by the fire. The wretched sinners will be driven from the judgment seat to the pit, surrounded by fire within and awaiting them in the lake. It is possible that this fire, for all we know, may also pursue them.
As for the specific location of this judgment, while some point to the valley of Jehoshaphat, when asked by His disciples, "Where, Lord?" our infallible Lord simply said, "Wherever the body is, there the eagles will be gathered together" (Luke 17:37). After such a response, it is too audacious for humans to persist in asking the question. As for the time of this event, it is futile for people to search for what the Lord has purposely kept hidden (Acts 1:7): "It is not for you to know times or seasons which the Father has put in His own authority." The apostle Paul, after vividly describing the second coming of Christ in 1 Thessalonians 4:16-17, adds in chapter 5:1-2, "But concerning the times and the seasons, brethren, you have no need that I should write to you. For you yourselves know perfectly that the day of the Lord so comes as a thief in the night." Nevertheless, throughout various ages, some have been brazen enough to speculate about the timing, and several specific years that have now passed were proclaimed to be the end times by those who sought to uncover God's secrets. Time has proven their recklessness and foolishness, and it is likely that those who await their determined time will be no more successful. Let us rest in the knowledge that "He is coming." God has concealed the specific day from us so that we may be prepared every day for His arrival, as stated in Matthew 25:13: "Watch, therefore, for you know neither the day nor the hour in which the Son of Man is coming." And let us remember that the last day of our lives will determine our fate on the last day of the world, and as we die, so shall we be judged.
I will now conclude this topic with some practical application of what has been discussed.
APPLICATION I: Comfort for all the saints. There is abundant consolation for all those who are in a state of grace. Whatever afflictions you may face in this world, this day will make up for all your losses. "Though you have been in the midst of hardships, you will soar like a dove covered in silver and adorned with gold feathers" (Psalm 68:13). Even if the world reproaches, judges, and condemns you, the Judge will absolve you on that day and bring forth your righteousness like the shining light. The world's foolish ones will then be revealed as the only wise individuals who truly existed. Though the cross may be heavy, you can bear it with confidence, knowing that the righteous Judge will reward you with the crown of righteousness. If the world despises you and treats you with contempt, do not be discouraged. The day will come when you will sit with Christ on His throne. Do not be disheartened by the multitude of temptations. Resist the devil with the assurance of complete victory, for you will judge the tempter in the end. Although you may currently struggle against the power of sin and the fear of death, in the end, you will overcome all your enemies and stand blameless before the presence of God's glory. Do not let the fear of that day discourage you when you think about it. Let those who have disregarded the Judge and continue to oppose Him and His path of holiness be dismayed and ashamed when they contemplate His coming. But you, lift up your heads with joy, for the last day will be your best day. The Judge is your Head, Husband, Redeemer, and Advocate. You will appear before the judgment seat, but you "will not come into condemnation" (John 5:24). His coming will not be against you but for you. He came in the flesh to remove the legal obstacles to the spiritual marriage through His death. He came to you in the gospel to betroth you to Himself. And He will come, finally, to celebrate the marriage and bring the bride home to His Father's house. So be it. Come, Lord Jesus.
APPLICATION II: Terror for all unbelievers. This should awaken a complacent generation, a world steeped in wickedness, as if they would never be called to account for it. They mock the Mediator, as if He will not judge them. Ah! How few have a vivid awareness of the impending judgment! Most people live as if the words spoken about it in the Scriptures are mere idle tales. The profane lives of many indicate that they are far from taking it to heart. They openly mock it before the world, saying, "Where is the promise of His coming?" Others hypocritically deceive the world by appearing as splendid professions of faith while actually being goats of the devil. It shows that the great separation of the sheep from the goats is not seriously considered. How many indulge in secret wickedness, which they would be ashamed of if witnessed by others, not realizing that their most hidden thoughts and actions will be exposed on that day before the entire assembly! How eagerly people cling to the world as if it were their eternal abode! They undervalue the sacred gatherings and public worship services where the Judge is present, transacting peace with the guilty. Many hearts float like feathers in the waters of the sanctuary but sink like stones to the bottom when it comes to worldly concerns. They are serious about trivial matters in this world but treat the most serious and weighty matters of the next world with frivolity. Oh, consider the approaching day when Christ will come to judge! The world will be summoned by the sound of the last trumpet to appear before His tribunal. The Judge will sit on His throne, and all nations will be called before Him. The separation between the righteous and the wicked will be made, the books will be opened, and the dead will be judged according to their deeds. One group will receive eternal life, while the other will face everlasting fire prepared for the devil and his angels based on their works.
It would be an astonishing sight if you could hide yourself in a dark cloud or the crevice of a tall rock and witness wicked kings, princes, judges, and powerful individuals emerging from their marble tombs and standing before the bar to answer for their cruelty, injustice, oppression, and profanity. There would be no distinctions except those imposed by their wickedness. Profane, unholy, and unfaithful ministers would be pursued by the curses of their ruined congregations, from their graves to the judgment seat, charged with the blood of souls to whom they failed to give faithful warning. Mighty men would tremble before the Judge, unable to regain their former boldness, outwitted by their cunning or defended by their strength. Delicate women would be cast out of their graves like abominable branches, dragged to the tribunal to account for their ungodly lives. The ignorant would suddenly realize the consequences of their ignorance, and the learned would be exposed as fools and trivial pursuers. The atheists would be convinced, the hypocrites unmasked, and the profane forced to take their eternal state seriously. Secret murders, adulteries, thefts, frauds, and other hidden works of darkness that defied human investigation would be revealed before the world, down to the smallest details. The rich would receive no special treatment, and the poor would find no pity. The scales of the world would be balanced, with oppressed and despised piety exalted and prosperous wickedness finally brought low. Everyone who is not found in Christ would be arraigned, convicted, and condemned without favoritism, cast from the judgment seat into the pit, while those found in Him would be absolved before the world and go with Him into heaven. However, you cannot escape in this manner. Whoever you are, if you are not in Christ, you will play a part in this tragic and alarming scene.
Sinner, the same Lord Christ whom you now despise, whom you wound through His messengers, and whom you prioritize below your desires, will be your Judge. The neglected Savior will be a severe Judge. Oh, on what mountain or rock will you seek refuge, hoping to hide from the face of the One who sits on the throne? You currently have a rock within you, a heart of stone, that counts the arrows of the Word as mere straw and laughs at the shaking of the spear. But that rock will split at the sight of the Judge, that hardened heart will break, and you will weep and wail, though your weeping and wailing will be in vain. The bonds of death will be broken, and the grave will cast you out. The mountains will skip away from you, and the rocks will refuse to crush you to powder. How will these cursed eyes endure the sight of the Judge? Behold, He is coming! Where is the profane swearer who inflicted wounds upon Him? The wretched materialist, now abandoned by his God? The hypocrite who pretended to be His sheep but was truly a goat of the devil? The despiser of the gospel who sent Him away through His messengers, profaned His ordinances, and trampled upon His precious blood? Oh, murderer, the one you killed will be your Judge. Behold the neglected Lamb of God appearing as a lion against you. How will your heart withstand the fiery gaze of His eyes? That stony heart that resists Him now will crumble, and your face, which now refuses to blush, will turn black. Arrows of wrath will pierce where arrows of conviction cannot penetrate now. What will you answer when He rises and charges you with your unbelief and impenitence? Will you claim that you were not warned? Conscience within you will testify against you, and the secret groans and weariness of those who warned you will prove otherwise. If a child or a fool told you that your house was on fire, you would immediately rush to extinguish it. But in matters of eternal significance, people first fill their hearts with prejudices against the messengers and then cast their message aside. But these feeble excuses and pretenses will not avail on the day of the Lord. How will these cursed ears, now deaf to the call of the gospel that invites sinners to come to Christ, bear the dreadful sentence, "Depart from Me, you cursed, into the everlasting fire prepared for the devil and his angels!" No one will be indifferent then, and no one's heart will wander. Their hearts and eyes will be fixed on their misery, which they now refuse to believe. Oh, that we would understand the things that pertain to our peace in this present day!
Lastly, I urge you to believe this great truth and believe it in a way that prompts you to prepare for the judgment ahead of time. Establish a secret tribunal within your own heart and frequently hold yourself accountable. Make the Judge your friend by embracing Him through the offer of the gospel, and strive to be found in Christ on that day. Cast off the works of darkness and live as if you are always under the watchful eye of your Judge, who will bring every deed into judgment, including every hidden thing. Be fruitful in good works, knowing that you will reap what you sow. Seek godliness toward God and righteousness and charity toward others. Store up acts of charity and mercy for those in need, especially fellow believers, so that they may serve as evidence that you belong to Christ on that day. Do not withhold your mercy from the needy now, lest you find no mercy then. Take care that all your works are sincere and done with singleness of heart, aiming for the glory of the Lord, demonstrating your love for Him, and obeying His commands. Leave it to hypocrites, who have already received their reward, to boast about their own goodness and trumpet their charitable deeds. It is a base and unchristian spirit that cannot find satisfaction in a good work unless it is displayed before others. It is utterly unworthy of someone who believes that the last trumpet will summon the entire world and before whom the Judge Himself will proclaim truly good works, no matter how secretly they were done. Live with a faithful expectation of the coming of the Lord. Let your loins be girded and your lamps burning, so that when He comes, whether in the last day of your life or in the last day of the world, you may joyfully declare, "Behold, this is our God; we have waited for Him."
Then the King will say to those on His right hand, "Come, you blessed of My Father, inherit the kingdom prepared for you from the foundation of the world." - Matthew 25:34
Having discussed the general judgment based on this portion of Scripture, I will now speak of the eternal happiness of the saints and the everlasting misery of the wicked. I will focus on the respective sentences to be pronounced upon them on the great day. I will address them in the order they are presented to us, noting that while the sentence is first passed upon the righteous, its execution may begin before it is fully completed.
The words of the text contain the joyful sentence itself, along with an introduction that provides an account of the Judge who pronounces the sentence - Jesus Christ, referred to as "the King." It also identifies the recipients of the sentence - "those on His right hand," and specifies the time of pronouncement - "then," immediately following the trial. I have already discussed these aspects. Now we shall consider the sentence itself: "Come, you blessed of My Father," etc. Step aside, you profane goats! Depart, all unregenerate souls not united to Jesus Christ! This is not for you. But come, you saints who have been brought out of your natural state into the state of grace! Behold the glory that awaits you. Here is a description of the glory in words and syllables - a mirror in which you can see your everlasting happiness, a blueprint of your Father's house, which contains many mansions.
This glorious sentence conveys two things. First, the complete happiness to which the saints are assigned - "the kingdom." Second, their solemn admission to this kingdom - "Come, you blessed of My Father, inherit," etc. Firstly, their complete happiness is described as a kingdom. A kingdom represents the pinnacle of earthly felicity, surpassing all other earthly realms. Therefore, the incomparable weight of glory in heaven is depicted through this concept. However, it is not an ordinary kingdom; it is "the kingdom" - the kingdom of heaven, exceeding all earthly kingdoms in glory, honor, profit, and pleasure. Its superiority to their lowly and inglorious state is immeasurable, just as the state of a beggar in rags on a dunghill falls far short of worldly kingdoms. Secondly, the saints are ceremoniously admitted into this kingdom, as Jesus Christ, the heir of all things and possessing "all power in heaven and on earth," inaugurates them before the entire world - in the presence of angels, humans, and devils. Their right to the kingdom is formally acknowledged and recognized. They are granted access as unquestionable heirs of the kingdom, destined to possess it by inheritance or lot, as the term properly denotes. This is because, in ancient times, inheritances were determined by casting lots, such as the inheritance of Canaan by Israel, known as God's "firstborn" in Exodus 4:22. Furthermore, as this kingdom belongs to the Father, their admission publicly acknowledges them as the blessed ones of Christ's Father. Although they had received this blessing long before the pronouncement of this sentence, it is now officially recognized and confirmed to them by the Mediator, in the name of His Father. It is worth noting that He does not say, "You blessed of the Father," but rather, "You blessed of My Father." This emphasizes that all blessings are derived from the Father, the source of blessing, who is also known as "the God and Father of our Lord Jesus Christ" through whom we receive blessings (Ephesians 1:3). Lastly, they are admitted to this kingdom, which was "prepared for them from the foundation of the world" in God's eternal purpose even before they or anyone else existed. This serves as a testimony for all to see that eternal life is truly a free gift from God.
DOCTRINE: The saints will experience complete happiness in the possession of the kingdom of heaven.
I will now investigate two aspects: I. The nature of this kingdom. II. The admission of the saints into it. Afterward, I will provide some practical reflections on the entire subject.
The state of glory is depicted as a kingdom, since earthly kingdoms encompass the greatest number of worldly blessings. In the heavenly kingdom, each saint will inherit a kingdom and become a king. While the great King will not relinquish His sovereignty, He will grant His children a share in His kingdom.
The saints will receive power and authority befitting kings. Our Lord does not confer empty titles upon His favored ones; He genuinely makes them kings. The dominion of the saints will far exceed that of the greatest earthly monarch. They will have absolute mastery over sin, which once ruled over them. They will exercise complete control over their own spirits and fully govern their affections and inclinations, which currently cause them much trouble. The turbulent roots of corrupt affections will be permanently expelled from the kingdom, never again able to disturb them. They will have power over the ungodly nations and "rule them with a rod of iron" (Revelation 2:26-27). The wicked of the world will be utterly defeated before them, and Satan will be crushed under their feet (Romans 16:20). He will never be able to tempt them again; instead, he will be judged by them and, in their presence, cast into the lake of fire along with the reprobates. Thus, the saints will reign over their oppressors. Having fought the good fight and emerged victorious, Christ will welcome them just as Joshua received his captains, allowing them to "come near and put their feet on the necks of kings" (John 10:24).
They will be adorned with regal symbols. Christ will grant them a throne, allowing them to "sit with Him on His throne" (Revelation 3:21). They will be elevated to the highest honor and dignity of which they are capable, and in this exalted state, they will enjoy eternal and undisturbed rest after the trials they endured on their journey to the throne. They will receive a crown, a "crown of glory that does not fade away" (1 Peter 5:4). This will not be a perishable crown of flowers, like those received by victorious subjects, but an imperishable crown of glory. Earthly kings may wear crowns of gold, yet even such crowns are often tarnished and can never bring true happiness to those who wear them. The saints, however, will be adorned with a crown of glory. This crown of glory is a crown of life (Revelation 3:10), representing eternal life that knows no end. It will remain steadfast upon their heads, impervious to the attempts of death to remove it. It will be an enduring crown, for it is a "crown of righteousness" (2 Timothy 4:8). It was acquired for them through the imputed righteousness of Christ, bestowed upon them, and secured by God's faithfulness. They will possess a sceptre, a rod of iron (Revelation 2:27), striking fear into the hearts of the wicked. They will also wield a two-edged sword in their hands, to execute vengeance upon the heathen and punishments upon the people (Psalm 149:6-7). Additionally, they will be clothed in royal apparel, symbolized by white robes (Revelation 3:4). Walking with Christ in white robes signifies the indescribable glory of the saints' heavenly state.
The Lord often represents the glorious state of the saints by depicting them clothed in white garments. It is promised to the conqueror that they will be "clothed in white garments" (Revelation 3:5). The elders around the throne are "clothed in white robes" (Revelation 4:4). The multitude before the throne are "clothed with white robes" (Revelation 7:9), "arrayed in white robes" (Revelation 7:13), and "made white in the blood of the Lamb" (Revelation 7:14). Although the last two references primarily pertain to the saints' earthly state, the terms are borrowed from the heavenly state. All garments, as traditionally understood, symbolize sin and shame. In the saints' heavenly state, such garments will be discarded. However, when we consider the occasions on which white garments are worn, we can perceive their deep significance.
When the Romans emancipated their bondservants, they bestowed upon them white garments as a symbol of their freedom. Similarly, on that day, the saints will receive their white robes as it marks the day of "the glorious liberty of the children of God" (Romans 8:21), the day of "the redemption of their body" (Romans 8:23). They will no longer experience bondage or dwell among hardships. When we compare the state of the saints on earth with that of the wicked, we indeed see freedom in the former and servitude in the latter. However, in comparison to their heavenly state, the earthly state is still one of servitude. A saint on earth may be a young prince and an heir to the crown, but their motto could be "I serve" since "he does not differ at all from a slave, though he is master of all" (Galatians 4:1). The groans of a saint, the menial and base tasks they sometimes engage in, and the tattered garments they wear all signify this relative servitude. However, once the saints attain the crown, they will experience complete freedom and will serve no more. They will be entirely liberated from sin, the worst of all evils both in itself and in their perception. The freedom they will obtain will render the Egyptians they see today never to be seen again forever. They will be free from all temptation to sin, as Satan will no longer have access to them, nor will he be able to tempt them directly or through his agents. Their petition, "Lead us not into temptation," will be fully answered. No hissing serpent will enter the heavenly paradise, and no snares or traps will be laid to ensnare the saints' feet. They will walk without fear, as there will be no lion's dens or mountains of leopards in the promised land. Moreover, they will be removed from the possibility of sinning and will be confirmed in goodness. Their wills will be perfectly aligned with God's will, blessed with angelic purity that remains steadfast. Their affections will not experience disorder or irregularity, as they will possess an unwavering purity that can never be lost. They will be purified from all earthly impurities and forever reflect only heavenly virtues. Even if they were placed amidst the temptations of an evil world, they would remain untainted, like the sun shining upon a dunghill yet remaining untarnished, or like the angels who preserved their purity amidst the wickedness of Sodom. Their graces will be perfected, and all imperfections that currently cling to them will be abolished. They will no longer lament the weakness of their grace, nor complain about their sinful hearts or corrupt natures. "It has not yet been revealed what we shall be, but we know that when He is revealed, we shall be like Him" (1 John 3:2).
White garments have traditionally signified purity. Thus, "the Lamb's wife is arrayed in fine linen, clean and white" (Revelation 19:8), and those before the throne "washed their robes and made them white in the blood of the Lamb" (Revelation 7:14). The saints will be clothed in robes of perfect purity, shining with unblemished holiness like the sun at its zenith, unobstructed by any clouds. Absolute innocence will be restored, and every trace of sin will be banished from the heavenly kingdom. While the guilt and reigning power of sin have been removed from the saints in their current state, sin still dwells within them (Romans 7:20). However, in the heavenly kingdom, sin will be completely eradicated. The corrupt nature will be entirely removed, and the root of bitterness will be uprooted, leaving no vestiges in their souls. Their nature will be entirely pure and sinless. Their minds will be free from darkness, and their understanding will shine as a sphere of pure and untainted light. Their wills will be devoid of any aversion to good or inclination towards evil; they will perfectly conform to the will of God, blessed with angelic purity that remains steadfast. Their affections will not experience any disorder or irregularity, as they will possess a fixed habit of purity that can never be lost. They will be refined from all earthly impurities and will forever embody heavenly qualities. While garments, in their conventional sense, symbolize sin and shame, the saints will discard all such garments when they enter their heavenly state.
Among the Jews, individuals desiring to enter the priestly office, after being tested and found to be of the priestly lineage and without blemish, were clothed in white garments and enrolled among the priests. This is alluded to in Revelation 3:5, "He who overcomes shall be clothed in white garments, and I will not blot out his name from the Book of Life." Thus, the saints will not only be kings but also priests, for they constitute a "royal priesthood" (1 Peter 2:9). They will serve as priests on their thrones. Through the trial they have endured, they have been found to be descendants of the Great High Priest, begotten by Him through His Spirit, incorruptibly begotten by the Word, and without blemish. Therefore, they are admitted as priests in the heavenly temple, where they will dwell in the house of the Lord forever. No earthly kingdom can match the glory of this reality. The "general assembly and church of the firstborn" (Hebrews 12:23), possessing both priesthood and the double portion, appearing in their white robes of glory, will be a revered and magnificent assembly. On that day, it will be evident that the Lord has chosen them from among all the tribes of the earth to draw near to Him and enter His temple, His holy place. Their priesthood, which began on earth, will reach its culmination as they offer the sacrifice of praise to God and the Lamb for all eternity. While the other tribes received their portions on earth, the Lord Himself became the portion of the priests, and He will be their double portion throughout the ages of eternity.
(4.) In times of triumph, people used to wear white garments. This is also alluded to in Revelation 3:5, "He who overcomes shall be clothed in white garments." And what is heaven but an eternal triumph? Only those who fight and overcome can reach there. Just as the Israelites had to conquer Canaan before possessing it, the saints, in this world, are in a battlefield, often wearing garments stained with blood. But the day is approaching when they will "stand before the throne and before the Lamb, clothed with white robes and holding palm branches in their hands" (Revelation 7:9), having achieved a complete victory over all their enemies. The palm branch is a symbol of victory, as it remains upright even under heavy weights. Palm trees were also carved on the doors of the most holy place, representing heaven. The saints' joy and peace in their white robes are remarkable. The joy that arises from reflecting on past dangers, riches, and honors acquired at the very doorstep of death deeply touches the heart. This joy will be an essential component of the eternal happiness of the saints, which could not exist in the heavenly state of innocent Adam and his sinless descendants. Surely, the glorified saints will not forget the experiences they had in the world. It will bring glory to God to remember it and heighten their joy. Just as the Sicilian king, born to a potter, wisely chose to be served with earthen vessels at his table, which added sweetness to his meals that a born heir to the crown could never taste. Can food ever be as sweet to anyone as it is to a hungry person? Can anyone appreciate abundance as much as someone who has experienced scarcity? The more difficulties the saints have encountered on their journey to heaven, the sweeter the destination will be for them. Every victorious battle in the spiritual warfare will be a jewel in their crown of glory. Each triumph over sin, Satan, and the world will elevate their triumphant joy even higher. The memory of the cross will enhance the glory of their crown, and the recollection of their journey through the wilderness will add an extra radiance to the fields of glory as they walk through them, looking back on the days when they walked in darkness.
(5.) White garments were worn on festival days as a sign of joy. Similarly, the saints will be clothed in white garments because they will enjoy an eternal Sabbath unto the Lord (Hebrews 4:9), a perpetual day of rest. The Sabbath, in the view of the saints, is the queen of days, and they will experience an everlasting Sabbath in the kingdom of heaven. Thus, their garments will always be white. They will have an eternal rest accompanied by uninterrupted joy. Heaven is not a place for slumbering through eternity; there, the saints neither rest day nor night. Their work is their rest and continuous recreation, where toil and weariness find no place. Their rest is found in God, who is the center of their souls. In heaven, they find the fulfillment and satisfaction of all their desires, fully enjoying God's presence and uninterrupted communion with Him. This is the ultimate goal that, until the soul attains it, it will remain restless. But upon reaching it, the soul finds rest, as it has reached the ultimate destination where it can no longer understand, will, or desire more. It has everything that corresponds to its boundless desires. This is the blessed end of all the saints' labors, as their toil and sorrows culminate in joyful rest. The wicked, on the other hand, begin with a day of rest and pleasure but end in a night of everlasting toil and sorrow. The saints experience their gloomy night first, and then their day of eternal rest. As Abraham observed in the parable, "Son, remember that in your lifetime you received your good things, while Lazarus received bad things, but now he is comforted here and you are in agony" (Luke 16:25).
(3.) If anyone wonders where the kingdom of the saints is located, it is not in this world. It resides in a superior country, "a heavenly one" (Hebrews 11:16), a land better than the best of this world—the heavenly Canaan, Immanuel's land, where nothing is lacking to complete the happiness of its inhabitants. This is the blessed country blessed with perpetual spring, providing everything necessary, convenient, and delightful. In that land, the saints shall eat angelic food and be served with hidden manna (Revelation 2:17) without the toil of gathering it. They will be abundantly fed with the produce of the land, without any labor on their part. In that land, eternal daylight prevails, and there is "no night there" (Revelation 21:25). The eternal sunshine adorns this better country, yet it is not plagued by scorching heat. There are no eternal clouds, but the trees, planted by the Lord, are situated by the rivers of water and shall never lack moisture. They will have an eternal supply of the Holy Spirit through Jesus Christ from the Father. This is the country from which our Lord came and where He has returned, the country that the holy patriarchs and prophets anticipated during their time on earth. It is the country to which all the saints who preceded us fought their way and where the martyrs joyfully traversed a sea of blood. This earth is the place of the saints' pilgrimage, while that heavenly country is their true homeland, where they find everlasting rest.
(4.) The royal city is the great city, the holy Jerusalem, described extensively in Revelation 21:10 onwards. While some learned theologians place this city on earth, the details of the description seem to support the view that it belongs to the other world. The saints will reign in this city, whose walls are made of jasper and adorned with foundations of precious stones. Its streets are pure gold. Thus, the saints will walk on what people in this world value most. This is the city prepared by God for His people, a city with foundations, an enduring city that will stand and flourish even when all the cities of this world have turned to ashes and the foundations of the world have crumbled. None of its inhabitants will ever be removed from it, for life and immortality reign there, and death cannot enter. It is a city blessed with perfect and eternal peace, impervious to disturbance from without. Therefore, its gates are never shut by day, and there is no night there. Nothing from within can cause trouble either. There is no scarcity or want of provision, and discord among the inhabitants is absent. Whatever contentions exist among the saints now, none of the previous conflicts will persist in heaven. Love for God and one another will be perfected, and even those who were distant from each other in this life will joyfully embrace and delight in one another there.
(5.) The royal palace is the house of Christ's Father, where "there are many mansions" (John 14:2). It is there that the saints will dwell forever. This is the house prepared for all the heirs of glory, even those who currently reside in the humblest cottages or have nowhere to lay their heads. As the Lord calls His saints to a kingdom, He will provide them with a house suitable for the dignity He bestows upon them. Heaven will be a spacious, glorious, and suitable dwelling place for those whom the King delights to honor. This house was purchased at a great price, the redemption of the Mediator's blood. Nothing less could be afforded for them. There was much to be done to prepare the inhabitants for this house. By nature, the saints were completely unfit for it, and human efforts could not make them suitable. However, the Father gives the chosen inhabitants to the Son to be redeemed by Him. The Son pays the price of their redemption with His precious blood, and justice grants them access to the house. The Holy Spirit sanctifies them by His grace so that they may be fit to enter a place where no unclean thing can enter. It is no wonder, for it is the palace of the King, where Psalm 45:15 declares, "They shall enter the King's palace." It is the house of the kingdom, where the great King holds court, where His throne is established, and where His glory is displayed in an extraordinary manner beyond mortal comprehension.
(6.) Paradise is their palace garden. Our Savior spoke of this when He said to the repentant thief on the cross, "Truly, I say to you, today you will be with me in paradise" (Luke 23:43). Heaven is a paradise of pleasure and delight, where there are trees and rivers. "A pure river of water of life, clear as crystal, flows from the throne of God and of the Lamb. On either side of the river is the tree of life, bearing twelve fruits, yielding its fruit every month" (Revelation 22:1-2). How happy could innocent Adam have been in the earthly paradise where nothing was lacking for his use or delight! Eden was the most pleasant place on the uncorrupted earth, and paradise was the most delightful spot in Eden. But what is earth in comparison to heaven? The glorified saints have been elevated to the heavenly paradise. There, they will not only see but also eat from the tree of life, which is in the midst of the paradise of God (Revelation 2:7). They will behold the glory of the Mediator and be satisfied with His goodness. There will be no flaming sword to guard the way to the tree of life; they will freely eat from it and live forever. They will "drink from the river of [God's] delights" (Psalm 36:8), experiencing the purest and sweetest pleasures that Immanuel's land offers. They will swim in an ocean of unmixed delight for eternity.
(7.) They will possess royal treasures sufficient to support their elevated dignity. Since the streets of the royal city are made of pure gold and its twelve gates are twelve pearls, their treasure must surpass gold and pearls. It is an "eternal weight of glory" (2 Corinthians 4:17). Oh, what a precious treasure! It is not subject to corruption by moths or rust, and no one can steal it from them (Matthew 6:20). No kingdom has ever offered such a valuable treasure, nor a treasure as diverse. "He who overcomes will inherit all things" (Revelation 21:7). Earthly treasures cannot contain all things. Even if they were combined into one, it would lack more valuable things than it possesses. This is the unique treasure of the kings who inherit the kingdom of heaven. They will lack nothing that contributes to their complete satisfaction. While they are currently rich in hope, they will possess their riches in hand. All things belong to them in terms of rightful ownership, and in heaven, they will possess them in full. They will roam Immanuel's land forever, beholding its glory and riches, knowing that everything they see is their own. It is a pity for those who are restless due to the lack of earthly goods when they can be certain that they will ultimately inherit all things.
(8.) Although there is no physical temple or use of ordinances to worship God in the heavenly kingdom, the Lord God Almighty and the Lamb Himself are the temple of this kingdom (Revelation 21:22). Just as the temple was the glory of Canaan, the celestial temple will be the glory of heaven. The saints will enter as a royal priesthood to dwell in the house of the Lord forever. Jesus Christ will make each saint "a pillar in the temple of [God], and he shall go out no more" (Revelation 3:12), unlike the priests and Levites who left the physical temple after their assigned duties. In the heavenly temple, the saints will have the cloud of glory, the divine presence, and intimate communion with God. They will have Jesus Christ as the true ark, wherein the law will be forever hidden from their sight. They will have the mercy seat, from which only everlasting peace and goodwill toward them will be breathed. They will have the cherubim, the company of holy angels, who will join them in eternal admiration of the mystery of Christ. They will have the golden candlestick, with its seven lamps, as "the glory of God gives it light, and the Lamb is its lamp" (Revelation 21:23). They will have the incense altar in the intercession of Christ, who "always lives to make intercession" for them (Hebrews 7:25), eternally displaying the manner of His death and suffering and perpetually willing that those whom the Father has given Him be with Him. And they will have the table of shewbread in the eternal feast they will enjoy together in the presence of God. This leads me to consider the society in this kingdom more closely.
(9.) The essence of the kingdom's happiness lies in the blessed society the saints will enjoy there. What would royal power, authority, regal symbols, and abundant treasures avail without comforting companionship? Some crowned heads have led wretched lives due to the lack of it, with their palaces becoming prisons and their honors feeling like chains. Hated by all, they had no one they could trust or with whom they could find true fellowship. However, the greatest part of heavenly happiness is found in the blessed society the saints will have there.
(1.) The fellowship among the saints will be a significant source of happiness in heaven. The communion of saints on earth is highly valued by those who are journeying through the world towards Zion. The pleasure and delight experienced by the Lord's people in praying together and discussing matters that the world is unfamiliar with surpasses any enjoyment found among companions in sin. However, currently, the number of saints gathered together is small, and some find themselves in a situation where they feel alone, lacking access to those with whom they can freely share their spiritual concerns. They sigh and lament, feeling as if they are left without companionship. But in the grand assembly of all the saints in heaven, none of those who have ever lived or will live on earth will be absent. They will all be together in one place, sharing the same kingdom and partaking in the marriage supper of the Lamb. In heaven, the imperfections that currently hinder the saints' fellowship will be no more. They will be perfect, without any spot or blemish. Both their natural and sinful imperfections will be removed, and they will shine with the brightness of the firmament.
There, we will see Adam and Eve freely partaking of the tree of life in the heavenly paradise. Abraham, Isaac, Jacob, and all the holy patriarchs will find their eternal rest, no longer wandering from land to land. The prophets will feast their eyes on the glory of the One they prophesied about. The twelve apostles of the Lamb will sit on their thrones. The holy martyrs will be adorned in long white robes with crowns on their heads. The godly kings will be exalted to an unshakable kingdom, and those who have led many to righteousness will shine like stars forever and ever. We will reunite with our godly friends, family, and acquaintances, who will be pillars in the temple of God and never leave us again. It is highly probable that the saints will recognize one another in heaven, at least their loved ones, relatives, and those they knew on earth, especially those who were prominent in the Church. However, this knowledge will be purified from all earthly thoughts and attachments. Such understanding is a part of the perfected happiness that the saints will experience. If Adam recognized Eve instantly when God brought her to him, there is no reason to doubt that husbands and wives, parents and children, will know each other in glory. If the Thessalonians, converted through Paul's ministry, will be his source of rejoicing in the presence of the Lord Jesus Christ, it is reasonable to conclude that ministers will know their people, and the people will know their ministers in heaven. Just as the disciples on the mount of transfiguration recognized Moses and Elijah, whom they had never seen before, we have reason to believe that we will recognize them and others like them when we reach heaven. The communion among the saints will be most intimate there, as they will sit down with Abraham, Isaac, and Jacob in the kingdom of heaven. Lazarus was embraced by the angels and carried to Abraham's bosom, signifying a close and familiar association. Although diversity of tongues will cease, there will likely be communication in heaven, and the saints will glorify God not only in their spirits but also in their bodies, praising Him audibly. The specifics of the heavenly language will be understood when we arrive there. When Paul was caught up to the third heaven, the abode of the blessed, he heard inexpressible words that cannot be uttered. Moses and Elijah spoke with Jesus on the mount of transfiguration, discussing His impending death in Jerusalem.
(2.) The saints will also enjoy the company of the holy angels in heaven. An innumerable company of angels will be their companions in their glorified state. The shepherds who heard the heavenly host sing when Christ was born were indeed fortunate, but those who join their voices with the saints and angels in the heavenly choir when Christ is glorified will be even more blessed. In heaven, we will become acquainted with those blessed spirits who have never sinned. How brilliantly these morning stars will shine in the holy place! They served as ministering spirits to the heirs of salvation, loving them for the sake of their Lord and encamping around them for protection. They will joyfully welcome the saints to their eternal dwelling places and rejoice in their arrival in the kingdom, just as a tutor rejoices in the success of his pupils. The saints will no longer fear the angels, as they sometimes did on earth. Having shed their mortal bodies and the weaknesses of the flesh, they will be like the angels of God, fit to enjoy communion and fellowship with them. United under the leadership of the Lord Jesus Christ, they will join together in praising God and the Lamb with a resounding voice, declaring the worthiness of the slain Lamb. Although the diversity of languages will cease, it is reasonable to believe that communication between angels and saints will not be cut off forever.
(3.) The saints will experience intimate communion with God Himself in heaven, which is the ultimate fulfillment of happiness. I will discuss communion with God and the man Christ together because just as we receive grace from the Lamb, we will also receive glory from Him. The man Christ, if I may use the expression, is the focal point of the divine glory in heaven, radiating it to all the saints. This is evident in the Scriptures that describe the happiness of heaven as "being with Christ." When Jesus promised the thief on the cross that he would be with Him in paradise, He expressed the essence of eternal life. In His prayer to the Father, Jesus requested that those given to Him would be with Him to behold His glory. Similarly, the apostle Paul states that when Christ returns, the Thessalonians converted through his ministry will be his source of rejoicing in the presence of the Lord Jesus Christ. It is clear that the saints will be with the Lord Christ, whom they will meet in the air. The Scriptures also speak of God and the Lamb, the slain Savior, together when referring to the saints' happiness in heaven. The Lamb, situated in the center of the throne, will feed and lead them to living fountains of water, and God will wipe away every tear from their eyes. The tabernacle of God will be with humanity, and He will dwell with them, just as He dwelt in the flesh of Christ, as John 1:14 indicates. The Lord God Almighty and the Lamb will be the temple of the heavenly city. The greatest happiness of the saints in heaven lies in this communion with God and the Lamb, without which they could never be truly happy, despite being in that glorious place and having the company of angels. I will describe this communion with God in three aspects:
Firstly, the saints in heaven will experience the glorious presence of God and the Lamb. God Himself will be with them, as stated in Revelation 21:3, and they will be forever with the Lord. Although God is present everywhere in terms of His essence, the saints on earth enjoy His special gracious presence. In heaven, they will experience His glorious presence. They will draw near to the throne of the great King, standing before Him as He reveals His unimaginable glory. They will have the tabernacle of God, where the cloud of glory rests—the glorious human nature of Christ, in whom the fullness of the Godhead dwells. This glory will not be veiled as it was during His earthly humiliation but will shine through His blessed flesh, causing it to radiate more brilliantly than a thousand suns. Therefore, the heavenly city will not require the light of the sun or the moon; instead, "the glory of God will illuminate it, and the Lamb will be its light," or rather, its radiant source. The Lamb will serve as the luminary or luminous body that illuminates the city, just as the sun and moon currently provide light for the world or a candle brightens a dark room. The light emanating from this glorious luminary is the glory of God. Although the candle may burn dimly at times on earth, hidden under a bushel, occasionally emitting rays that dazzle observers, it is now elevated high above in the city of God, shining and continuing to shine in perfect glory. Once disregarded like a rejected stone, it now serves as the light, or luminary, of that city, comparable to a precious jasper stone, clear as crystal.
Who can fathom the joy of the saints in the presence chamber of the great King, where He sits on His majestic throne, manifesting His glory prominently through the man Christ? His gracious presence already brings a significant transformation to the saints in this world. In heaven, His glorious presence will undoubtedly perfect their virtues and elevate their capacities. The saints have experienced how God's presence, filled with grace, can turn a wretched place into a little heaven. Therefore, the glory of heaven, with His glorious presence shining in all its splendor upon the streets of the city paved with pure gold, must be unimaginable. This glorious presence of God in heaven will bestow a glorious nature upon the saints themselves. Even the most beautiful garden loses its charm in the darkness of night, but the radiant sun brings glory to the darkest mountains. Similarly, when those who are currently like bottles in the smoke are placed in the glorious presence of God, they will be glorious in both soul and body.
Secondly, the saints in heaven will fully enjoy the presence of God and the Lamb. This is the ultimate satisfaction for rational beings and the everlasting rest of the saints. It will fulfill all their needs and satisfy the desires of their souls, which, even after all they have obtained in this life, continue to cry out for more, albeit with some anxiousness because their enjoyment of God is not yet complete. The manner of this enjoyment is elucidated by Jesus in John 17:3, where He states that eternal life consists of knowing the only true God and Jesus Christ whom He has sent. Two forms of knowledge provide the most perfect and satisfying understanding of a desirable object: knowledge through sight and knowledge through experience. Sight satisfies the intellect, while experience satisfies the will. Thus, we can say that the saints in heaven enjoy God and the Lamb through both intuitive knowledge and experiential knowledge, both of which will be perfect in terms of the creature's capacity. Naturally, a finite creature's perfect knowledge of an infinite Being is impossible. Currently, the saints on earth enjoy God through their knowledge acquired from His holy Word, which they believe and accept as truth. They also catch glimpses of Him, albeit dimly, through the lens of ordinances, which serve as a representation or shadow of the Bridegroom while He is absent. Additionally, they have experiential knowledge of God, tasting His goodness and graciousness. However, the saints in heaven will no longer require a favorable report about the King since they will see Him face to face. Faith will no longer be necessary as they will behold Him directly; hence, ordinances will cease to exist. They will no longer need a mirror or a glass to catch a reflection. Instead, they will drink deeply and abundantly from what they have already tasted. Therefore, hope will be fulfilled as they reach the ultimate limit of their desires.
(1.) The saints in heaven will enjoy God and the Lamb through a perfect and direct sight, unlike our current limited perception. Here on earth, our vision is like looking through a dim glass, where we see only the reflections or images of things, not the things themselves. However, in heaven, we will have an immediate and unobstructed view of God and the Lamb. Our knowledge on earth is obscured and incomplete, but in heaven, it will be clear and devoid of any darkness. Currently, the Lord interacts with His saints through the ordinances and means of grace, but in heaven, we will be in His presence chamber. While on earth, God's glorious face is veiled to us, but in heaven, that veil will be completely removed, and we will behold His glory with unimaginable brilliance. We shall see His face, as stated in Revelation 22:4. This expression draws on the honor bestowed upon attendants in royal courts who are close to the king's person. In heaven, the great King holds court, and all the saints will be His courtiers, ever near His person, beholding His face. Revelation 22:3-4 affirms that "the throne of God and of the Lamb shall be in it, and his servants shall serve him. They shall see his face."
We will see Jesus Christ, both God and man, with our physical eyes, for He will never discard His human nature. We will behold His glorious and blessed body, which is united with the divine nature, exalted above all principalities, powers, and every name. In heaven, we will see with our own eyes the very body that was born in Bethlehem and crucified in Jerusalem between two thieves—a blessed head crowned with thorns, a face spat upon, hands and feet nailed to the cross—all radiating with unimaginable glory. The glory of the man Christ will captivate the gaze of all the saints, and He will forever be present in every believer. If every star in the sky shone as brightly as the midday sun, and the light of the sun itself increased to the point where the stars, in relation to the sun, retained the same proportion of light they currently possess, it might vaguely resemble the difference between the glory of the man Christ and that of the saints. Although the saints will "shine like the sun," the Lamb alone will be "the light of the city." The wise men worshiped Him when they saw Him as a young child in the house with Mary, but the sight of Him in His kingdom, seated on His throne at the right hand of the Father, will be an utterly captivating spectacle. "The Word became flesh" (John 1:14), and the glory of God will shine through that flesh, bringing forth the joys of heaven to the saints who will see and enjoy God in Christ. Since the union between Christ and the saints is unbreakable, with believers remaining His members forever, and as members cannot live without the vital influence of the head, anything that exists independently of the head, regarding vital influence, cannot be considered a true member. Therefore, Jesus Christ will remain the everlasting bond of union between God and the saints, the source from which their eternal life will spring (John 17:2-3). The Lamb, who is in the midst of the throne, will feed them and lead them to living fountains of waters (Rev. 7:17).
When we behold Him who died for us, enabling us to live eternally, whose unparalleled love led Him through the Red Sea of God's wrath, making a path for us to safely reach the land of Canaan, then we will see how glorious He truly is, having endured all this for our sake. We will witness the reception He had in the heavenly abode, unaffected by the hallelujahs of angels as He heard the cries of a perishing multitude on earth and descended to help them. We will perceive the glory He set aside for us. Our hearts will leap within us, burning with seraphic love, like coals of juniper, and the arch of heaven will resound with our songs of salvation. During the feast of tabernacles, the most joyous of all Jewish celebrations, which lasted seven days, the people would encircle the altar once each day, singing hosanna while holding branches of myrtle, palm, and willow—symbols of victory and chastity—bending the branches toward the altar. As chaste virgins presented to Christ and conquerors holding palm branches, we will joyfully surround the altar forever, singing our hosannas, or rather our hallelujahs, bending our palms toward it, acknowledging that all we owe is to the Lamb who was slain and who redeemed us with His blood. This aligns with John's vision in Revelation 7:9-10, where "a great multitude...stood before the throne and before the Lamb, clothed in white robes, with palm branches in their hands, and crying out with a loud voice, 'Salvation belongs to our God who sits on the throne, and to the Lamb!'"
The saints will see God, as Jesus taught in Matthew 5:8. They will be blessed with a perfect and complete understanding of God and divine matters, surpassing the capabilities of the human mind. This is known as the beatific vision and represents the pinnacle of understanding. Our perception of God's glory on earth is limited and obscure, comparable to catching a glimpse of "His back parts" (Exod. 33:23). However, in heaven, we will see His face (Rev. 22:4). Our understanding will be illuminated by the light of glory, serving as a comprehensive commentary on the Scriptures and resolving all intricate theological questions. There is no earthly joy that can match the elation derived from the revelation of truth, especially when it concerns scriptural truth communicated to the soul by the Spirit of the Lord. As the psalmist proclaims, "I rejoice at your word like one who finds great spoil" (Psalm 119:162). Yet, our current knowledge remains imperfect. How rapturous it will be, then, to witness the unveiling of all the hidden treasures contained within the Scriptures! We will also gain understanding of God's works—the beauty of creation and providence—fully illuminated by the light of glory. Natural knowledge will reach its pinnacle as the divine masterpiece of providence, encompassing the Church and all humanity, is laid before the eyes of the saints. It will appear as a marvelous composition, prompting them to declare together, "He has done all things well." However, the work of redemption will hold a special place of wonder for the saints. They will forever marvel and praise the glorious plan, perceiving its perfect alignment with the divine attributes and its suitability for the salvation of sinners. They will clearly comprehend the eternal covenant made between the Father and the Son for their redemption. Their souls will eternally rejoice and praise, considering God Himself, their election by the Father, their redemption through the Son, and the application of salvation to them by the Holy Spirit.
(2.) The saints in heaven will experience the enjoyment of God in Christ through direct and experiential knowledge, where the object itself is given and possessed. This represents the complete participation in divine goodness, which is the ultimate fulfillment of the will. As stated in Revelation 7:17, "The Lamb shall lead them to living fountains of waters." These waters refer to God Himself, "the fountain of living waters," who will fully and generously reveal Himself to them. He will eternally pour out His goodness into their souls, and they will have a vivid sensation, deep within their beings, of all the goodness they have heard of and believed in, as well as what they will see in Him through the light of glory. This will serve as an everlasting and practical exposition of the promise that God Himself will be their God (Rev. 21:3). God will fully communicate Himself to them, and they will no longer taste of His goodness through ordinances as they did before. Instead, they will drink directly from the source. They will no longer be satisfied with mere sips and drops, but will be filled with the fullness of God. This will be the experience of every saint. While in created things, what is given to one may be withheld from another, this infinite good can fully reveal itself to all and satisfy all. Those who are heirs of God, the great inheritance, will enter into full possession of their inheritance. The Lord will open His treasures of goodness to them, ensuring their enjoyment is complete. There will be no limits imposed; their enjoyment will extend as far as their expanded capacities can reach. Just as a narrow vessel cannot contain the ocean, finite creatures cannot fully comprehend the infinite good. Yet, there will be no set measure to their enjoyment, only that which corresponds to the capacity of the creature. Therefore, while there will be varying degrees of glory, all will be filled and receive what they can hold, even if some can hold more than others. None will lack anything; all will be fully satisfied and experience perfect blessedness through the complete enjoyment of divine goodness according to their expanded capacities. Just as bottles of different sizes are filled, with some containing more and others less, all will have what they can contain. The glorified saints will find complete fulfillment in God, satisfying all their desires. Created things cannot fulfill all our desires; clothes may warm us but not nourish us, and light may bring comfort but not sustain us. However, in God, we will find fulfillment for all our desires, and we will desire nothing apart from Him. The truly desirable will be the sole object of our desires, and we will have all that we desire. God will be everything to the saints—life, health, riches, honor, peace, and all good things. He will freely communicate Himself to them, and the door of access to Him will never be closed even for a moment. They may partake of the fruit of the tree of life whenever they desire, for it will be found on both sides of the river (Rev. 22:2). There will be no veil separating God from them; His fullness will always be open to them. There will be no doors to knock on in heaven, no need to ask before receiving. The Lord will grant His people unrestricted intimacy with Himself in that realm.
Currently, believers have become "partakers of the divine nature" to some extent, but then they will fully partake in it. In other words, God will communicate His own image to them, imprinting all His goodness not only before them but within them, reflecting all His perfections in them to the fullest extent possible for creatures. This will result in a perfect likeness to Him in all aspects. This is what the psalmist anticipates in Psalm 17:15, when he says, "I shall be satisfied when I awake with Your likeness," signifying the attainment of God's image following the beatific vision. Similarly, John declares in 1 John 3:2, "We shall be like Him, for we shall see Him as He is." This intimate union between God and the saints will be most profound and perfect, as God will be in them and they in God. Their dwelling in love will reach its zenith, for "God is love, and he who abides in love abides in God, and God in him" (1 John 4:16). How closely united the saints will be with God and He with them when they see nothing in themselves but His own image! Their love, purified from the impurities of self-love, will be utterly pure. They will love nothing but God and will love everything in God. It will no longer be faint and feeble but burn with the intensity of juniper coals. Their love will be radiant and unobscured, a flaming fire without smoke. Just as a live coal, once all its moisture has evaporated, is entirely fire, the saints will be wholly consumed by love when they attain the full enjoyment of God in heaven through intuitive and experiential knowledge, by sight and complete participation in divine goodness.
Thirdly, this glorious presence and enjoyment will give rise to an indescribable joy that will fill the saints. "In Your presence is fullness of joy" (Psalm 16:11). At times, the saints enjoy God in the world, but when their eyes are veiled and they fail to perceive it, they do not fully experience the comfort of that enjoyment. However, once all misunderstandings are removed, they will not only enjoy God but rest in that enjoyment with inexplicable delight and satisfaction. Desires for earthly things cause torment, and their enjoyment often leads to disillusionment. But although the glorified saints will continually desire more of God, their desires will be free from any hint of anxiety, as the fullness of the Godhead will always be accessible to them. Thus, they will never hunger again, experiencing no discomfort in their eternal longing for the hidden manna. Likewise, continuous enjoyment will not result in weariness; they will never think they have received too much. As Revelation 7:16 states, "The sun shall not strike them, nor any heat." The enjoyment of God and the Lamb will be perpetually fresh and new to them throughout eternity. They will drink from the ever-flowing living fountains of waters (Rev. 7:17), where new waters constantly spring forth in abundance. They will eat from the tree of life, which yields twelve different kinds of fruit, always new and fresh, as it produces fruit every month (Rev. 22:2). Their joy will be pure and untainted, without any traces of sorrow. It will not be superficial and momentary but substantial and everlasting, without interruption. They will enter into the joy of their Lord (Matt. 25:21). The expression used here is somewhat uncommon and brings to mind the words of our suffering Redeemer in Mark 14:34, "My soul is exceedingly sorrowful, even to death." His soul was overwhelmed by sorrow, as the original word suggests; floods of sorrow surrounded Him from every direction. Sorrow confronted Him from heaven, earth, and hell all at once. He was engulfed in sorrow, as expressed in Psalm 69:2, "I have come into deep waters, where the floods overflow me." Why did He endure all this? So that His own may enter into joy. While joy may presently enter into us, it struggles to gain access while we are encompassed by sorrow. But then, joy will not only enter into us, but we will enter into joy itself, forever immersed in an ocean of joy where joy meets our gaze in every direction. The presence and enjoyment of God and the Lamb will fully satisfy us with eternal pleasures. The glory emanating from our souls and bodies, derived from this presence, will provide everlasting delight. The spirit of heaviness, no matter how closely it clings to any of the saints now, will be shed in that realm. Weeping will be transformed into songs of joy, and bottles of tears will be transformed into rivers of pleasure. Blessed are those who now sow in tears, for they will reap joy in heaven, and their heads will be encircled with a weight of glory.
Lastly, the kingdom will endure forever. Just as everything within it is eternal, the saints will possess unwavering certainty and full assurance of its eternal duration. This is an essential component of perfect happiness, for even the slightest uncertainty regarding the continuation of any good brings about fear, anxiety, and torment, rendering perfect happiness unattainable. However, the glorified saints will never fear or have any reason to fear any loss. They will be "forever with the Lord" (1 Thess. 4:17). They will possess an unwavering conviction that nothing will separate them from the love of God or hinder them from fully enjoying Him for eternity. The inheritance "reserved in heaven" is incorruptible; it possesses no inherent principle of decay and endures forever. It is undefiled; its beauty remains untarnished by external factors, and there is nothing within it that could offend those who partake in it. It does not fade away but retains its original splendor and pristine beauty (1 Pet. 1:4). This concludes our discussion of the nature of the kingdom of heaven.
II. Now let us discuss the entrance of the saints into their new kingdom. I will briefly address two aspects: 1. The formal admission, through the call from the Judge to enter their kingdom. 2. The equality with which they are admitted and introduced to it.
Even now, our Lord invites the worst of sinners who hear the gospel to come to Him, but most refuse to come. Only a few, whose hearts are touched by His Spirit, embrace the call and respond, "Behold, we come to You." They surrender themselves to the Lord, forsaking the world and their sinful desires. They bear His yoke and do not cast it off, even when it feels heavy and causes them to sweat drops of blood. "Behold the fools!" exclaims the carnal world. "Where are they going?" But wait a moment, O foolish world! From the same mouth that issued the initial call they now follow, another call will come that will make up for everything: "Come, you blessed of My Father, inherit the kingdom."
The saints will find indescribable sweetness in this call to come. Firstly, Jesus Christ demonstrates His desire for their company in the celestial abode, where they will be with Him forever. He reveals His heart to them, just as He did to the Father concerning them, saying, "Father, I desire that they also whom You gave Me may be with Me where I am" (John 17:24). The travail of His soul before the throne includes not only the souls but also the bodies He has redeemed. They must come, for His satisfaction must be complete. Secondly, they are solemnly invited to the marriage supper of the Lamb. They were invited to the lower table by the voice of the servants and the workings of the Holy Spirit within them, and they responded and partook of the feast of divine communion in the earthly realm. Now, in person, Jesus Christ Himself will invite them, before the whole world, to the grandest banquet. Thirdly, through this call, He admits them into the mansions of glory. The keys of heaven hang at the belt of our royal Mediator. He possesses "all authority in heaven" (Matt. 28:18), and none enter except by His admission. When they lived on earth alongside the rest of the world, He opened the doors of their hearts, entered, and shut them again, ensuring that sin could never regain its dominion. Now He opens the doors of heaven to them, drawing His doves into the ark and sealing them inside. The law, death, and hell can never reclaim them. In this life, the saints labored to enter that rest, but Satan always pulled them back, and their sinful nature continually dragged them down. At times, they were left hanging by a thread of promise, fearing they might fall into the lake of fire. But now, Christ gives the word for their admission, bringing them in and securing them against all danger. Fourthly, He speaks to them as the one who introduces them to the kingdom, the presence-chamber of the great King and His throne. Jesus Christ is the chief administrator of heaven, responsible for bringing the saints into the gracious presence of God both now and, ultimately, into His glorious presence in heaven. Truly, heaven would be a strange place without Jesus, but the Son will lead His brethren into His Father's kingdom, and they will enter "with Him to the wedding" (Matt. 25:10).
(1.) He brings them in as the blessed of His Father. Thus, the call from the throne declares, "Come, you blessed of My Father," etc. They are entering Christ's Father's house, and He reminds them that they are not only blessed by Himself but also cherished by the Father. This is what makes heaven their true home: it belongs to the Father of Christ, and they can be certain of a warm welcome since they are united with the Son and were chosen by the Father for this very purpose. Christ brings them into the kingdom for the sake of His Father as well as His own. They are the blessed of the Father, who, as the source of the divine essence, is also the fountain from which all blessings flow to humankind. They are the ones whom God loved from eternity, blessed in His eternal plan, elected for eternal life. Their names were recorded in the book of life, ensuring that their entrance into the kingdom aligns with the Father's eternal design. Through the Son's redemptive work, they are saved according to the Father's purpose (2 Tim. 1:9). They are those to whom the Father has spoken well. He spoke well to them through His Word, and now His promises will find their complete fulfillment. They had received His promise of the kingdom, living and dying in faith, and now they come to receive what was promised. He has done well to them, and His gift is genuine, just like Isaac's blessing that made Jacob his heir. They have been justified, sanctified, and enabled by grace to persevere to the end. Now, they are raised up in glory and stand before the judgment seat. What remains is for God to crown His own work of grace in them, granting them their kingdom and the full enjoyment of Himself for eternity. Finally, they are the ones whom God has consecrated, a blessed state in itself (1 Cor. 10:16). God has set them apart to be kings and priests unto Him, and the Mediator introduces them in their rightful capacity as they enter their kingdom and priesthood.
(2.) Christ introduces them as heirs of the kingdom, granting them actual possession. "Come, you blessed, inherit the kingdom." They are the children of God through regeneration and adoption. "And if children, then heirs—heirs of God and joint heirs with Christ" (Rom. 8:17). Now, the assembly of the firstborn stands before the throne. Their period of minority has passed, and the appointed time for them to receive their inheritance from the Father has arrived. The Mediator acquired the inheritance for them with His own blood, their rights and evidence were established long ago and recorded in the Bible. Moreover, they have a representative investment of their inheritance in Christ Himself, who ascended into heaven as their proxy, as it is written: "Where the forerunner has entered for us, even Jesus" (Heb. 6:20). Only one thing remains: they must personally enter into possession, a process that begins at death and culminates on the final day when the saints, both in soul and resurrected bodies, enter their kingdom.
(3.) They are introduced as those for whom the kingdom was prepared from the foundation of the world. The kingdom was established for them in God's eternal plan before they or any of them even existed. This demonstrates that it is a gift of free grace to them. From eternity, it was God's purpose to establish this kingdom for the elect, and all obstacles that could hinder their access to it were removed. Likewise, through the eternal decree, each individual's place in the kingdom was determined and reserved for them. Thus, as each child returns home to their Father's house, they will find their designated place awaiting them, ready and prepared, just as David's place remained empty at Saul's table when he was absent (1 Sam. 20:25). Now, the appointed time has arrived, and they are brought in to assume their rightful positions in glory.
APPLICATION: I will conclude my discourse on this subject with a word of application: 1. To all who claim a right to this kingdom. 2. To those who truly possess a right to it. 3. To those who have no right to it.
If you are heirs of glory, "the kingdom of God is within you" through your regeneration and union with Christ. Firstly, if you have a rightful claim to the kingdom, its throne resides in your heart. Christ dwells within you, and God dwells within you. By choosing Him as your portion, your soul has found its eternal rest in Him, finding true solace in no other. It inclines habitually toward Him, driven by the new nature, the divine nature shared by the heirs of glory. As the psalmist declared, "Whom have I in heaven but You? And there is none upon earth that I desire besides You" (Psalm 73:25). Secondly, if you are heirs of heaven, the laws of heaven are established in your heart. The Spirit of the Lord, the instructor of all the heirs of glory, has enlightened your mind with knowledge of the kingdom's laws. Even if you lack human instruction, the heirs to a crown certainly won't be deprived of divine teaching. "It is written in the prophets, 'And they shall all be taught by God'" (John 6:45). Furthermore, your heart has undergone transformation, bearing the image of God characterized by righteousness and true holiness (Eph. 4:24). Your soul is reconciled with the entirety of God's law, waging war against all known sin. Those who lack holiness in heart and conduct cannot truly lay claim to the holy kingdom. "Without holiness, no one will see the Lord" (Heb. 12:14). If heaven is a place of rest, it is reserved for those who engage in spiritual labor rather than idleness. If it is an eternal triumph, those who avoid spiritual warfare, who neglect to subdue their sinful nature, resist temptation, and press through the opposition presented by the devil, the world, and the flesh, are not on the path to attain it. Thirdly, if you are heirs of glory, the treasure in heaven is of utmost value and desire to you. Your treasure, where your heart is also located (Matt. 6:21), is not in the visible realm but in the unseen realm. You prioritize obtaining the things that are not seen above all else. You engage in heavenly transactions, making it your primary concern. This indicates that your treasure is indeed in heaven, for your heart is there. Conversely, those who question why so much emphasis is placed on heaven and eternal life, as if lesser things would suffice, are likely to have no connection to it whatsoever. Carnal individuals value their earthly treasures above all else, weighing down the things that are not seen with the things that are seen. No losses affect them as deeply as worldly losses. In contrast, those who are heirs of the crown of glory esteem their heavenly treasures most highly. They do not place their personal possessions on the same scale as their kingdom, and the loss of earthly belongings does not trouble them as much as the thought of losing their heavenly inheritance. The absence of these first fruits of heaven serves as irrefutable evidence that one is an heir of wrath, deserving no part in the kingdom.
It is worth noting that Scripture presents a diverse array of conceptions of heavenly happiness, capable of providing solace for every affliction experienced by the saints. Are they oppressed? The day will come when they shall reign. Has their honor been diminished? They will be given a throne to sit upon, a crown upon their head, and a scepter in their hand to restore their honor. Have they been reduced to poverty? Heaven is a treasure awaiting them. Even if they are forced to leave their earthly homes, they have a heavenly dwelling prepared by Christ's Father. Are they driven into the wilderness? There is a city prepared for them. If they are banished from their native land, they shall inherit a better country. If they are deprived of public worship, in heaven, the Lord God Almighty and the Lamb will be their temple, a temple that no one can shut. If their earthly life is filled with bitterness, heaven offers an abundance of pleasures. If they struggle with the remnants of spiritual bondage, there is a glorious liberty awaiting them. If their defiled garments cause them shame, the day will come when their robes will be pure, white, and spotless. The battle against spiritual forces may be intense, but a glorious triumph awaits them. If the toil and labor of the Christian life are great, there is an everlasting rest awaiting them in heaven. If they are deemed unworthy of the company of angels in heaven or if their communion with God is frequently interrupted, in heaven, they will go out no more and will behold His face forever. If they experience darkness in this life, eternal light awaits them in heaven. If they grapple with death, they shall receive everlasting life. In summary, "He who overcomes shall inherit all things" (Rev. 21:7). They shall possess peace and abundance, profit and pleasure—everything desirable to fully satisfy their greatest aspirations. Therefore, let those who anticipate heaven lift their heads with joy, gird their loins, and run in such a way as to obtain the crown, trampling on anything that may hinder their progress towards the kingdom. Let them never consider any duty too difficult, any cross too burdensome, or any sacrifice too great if it means attaining the crown of glory.
Then he will also say to those on the left hand, "Depart from me, you cursed, into the everlasting fire prepared for the devil and his angels." - Matthew 25:41
If there were no other place for eternal dwelling besides heaven, I would have concluded my discussion on man's eternal state. However, since in the other world there is a prison for the wicked as well as a palace for the saints, we must also explore the state of everlasting misery. Even the worst of men should bear with this knowledge without lamenting, "Have you come to torment us before the time?" for there is still an opportunity to escape the impending wrath. Yet, all that can be said about it falls short of what the damned will truly experience, for "who can know the power of God's anger?"
The last act of our Lord before he ascended from the earth was to lift up his hands and bless his disciples (Luke 24:50-51). However, the last act he will perform before departing from his throne is to curse and condemn his enemies, as revealed in the text which contains the dreadful sentence declaring the everlasting misery of the wicked. There are three aspects to note: Firstly, the quality of the condemned: "you cursed." The Judge finds them under the curse of the law as transgressors and sends them away with it from his presence into hell, where it will be fully executed upon them. Secondly, their punishment to which they are sentenced and to which they were always bound by the curse. It is twofold: the punishment of loss, in separation from God and Christ, "Depart from me," and the punishment of torment, in excruciating and extreme suffering, "Depart from me into fire." Thirdly, the intensification of their torments. Firstly, these torments are ready for them; they should expect no respite. The fire is prepared and awaiting to consume those who are cast into it. Secondly, they will have the company of devils in their torments, enclosed with them in hell. They must depart into the same fire prepared for Beelzebub, the prince of devils, and his angels, which refers to other fallen angels who became devils alongside him. It is said to be prepared for them because they sinned and were condemned to hell before the fall of man. This adds further terror to the damned, knowing they must endure the same torments and dwelling place as the devil and his angels. They listened to his temptations, and now they must share in his torments. They engaged in his works, and now they must receive the wages of death. In this life, they aligned themselves with devils in enmity against God, Christ, and the path of holiness, and in the next life, they must dwell with them. Thus, all the goats shall be shut up together, as the term "goats" is used interchangeably for devils and wicked men in Scripture. Lastly, the ultimate exacerbation of their torment is its eternal duration; they must depart into everlasting fire. This is what completes their misery, knowing that it will never come to an end.
DOCTRINE: The wicked will be confined under God's curse in eternal misery, alongside the devils in hell.
After establishing the truth of bodily resurrection and a universal judgment, it is unnecessary to prove the reality of future punishment. The inner conscience in people, which acknowledges a future judgment, also attests to the truth of future punishment. (And as we will see in our discussion, the punishment of the damned will not be annihilation or reduction to nothingness.) In examining this dreadful subject, I will address four aspects: 1. The curse that will imprison the damned. 2. Their misery under this curse. 3. Their association with devils in this wretched state. 4. The eternity of it all.
I. Concerning the curse that will confine the damned in hell, it is the dreadful sentence of the law that binds them to God's wrath as transgressors. This curse does not seize them only when they stand before the judgment seat to receive their sentence. They were born under it, lived their lives under it in this world, died under it, and rose from their graves with it. When the Judge finds them, He sends them away with this curse into the pit, where it will persist throughout eternity. By nature, all people are under the curse. However, for the elect, it is removed through their union with Christ. But for the rest of sinful mankind, it remains, and they are condemned to destruction, set apart for evil, as described in Deuteronomy 29:21: "And the Lord shall separate him to evil." Thus, the damned will forever be individuals devoted to destruction, set apart and distinguished from the rest of humanity as vessels of divine wrath, targeted by the arrows of God's vengeance.
This curse exhibits its initial effects on earth, serving as a foretaste of what is to come. Therefore, just as temporal and eternal blessings are expressed together in the promises made to the Lord's people (Isaiah 35:10, "And the ransomed of the Lord shall return and come to Zion," etc., referring to their return from Babylon and their eternal rest in heaven), temporal and eternal miseries for the enemies of God are sometimes encompassed within a single expression of judgment (Isaiah 30:33, "For Tophet is ordained of old; yes, for the king it is prepared; he has made it deep and large: the pile thereof is fire and much wood; the breath of the Lord, like a stream of brimstone, kindles it," referring to the temporal and eternal destruction of the Assyrians who perished by the hand of the angel before Jerusalem). See also Isaiah 66:24. What is the judicial blindness to which many are subjected, "whose minds the god of this age has blinded" (2 Corinthians 4:4), but the firstfruits of hell and the curse? Their sun is setting at noonday; their darkness intensifies as if it will not cease until it culminates in utter darkness. Conscience inflicts countless lashes upon the wicked in secret, unheard of by the world. Is this not the never-dying worm that has already begun to gnaw at them? Each of these torments may be called Joseph, for "the Lord shall add another," or rather Gad, for "a troop comes." These drops of wrath are terrifying forebodings of the deluge that awaits them. At times, they are abandoned to their vile affections, having no control over them (Romans 1:26). Thus, their lusts grow ever closer to perfection, so to speak.
As grace reaches its pinnacle in heaven, sin attains its zenith in hell. As sin progressively consumes a person, they draw nearer and resemble hell. Three alarming signs manifest in this regard. Firstly, when everything that could benefit their souls turns to naught, transforming their blessings into curses (Malachi 2:2). Sermons, prayers, admonishments, and rebukes, which are efficacious for others, prove entirely ineffective for them. Secondly, when individuals persist in sinning despite clear rebukes from the Lord through ordinances and providences. God confronts them with rods in their sinful paths, striking them backward, yet they obstinately press forward. What is more reminiscent of hell, where the Lord perpetually strikes, and the damned perpetually sin against Him? Lastly, when everything in one's circumstances fuels their lusts. Adversity and prosperity, poverty and wealth, the absence or presence of ordinances—all serve to nourish the corruptions within many. Their wicked hearts corrupt everything they receive, amplifying the toxic humors.
Yet, the full harvest follows—the misery they will endure forever in hell—the complete execution of wrath resulting from the curse. This dark cloud descends upon them, and the dreadful thunderbolt strikes them as they hear the terrifying voice from the throne, "Depart from me, you cursed," etc. This will provide the wicked world with a horrifying glimpse into the depths of the curse. It is, firstly, a voice of extreme indignation and wrath, a vehement rebuke from the Lion of the tribe of Judah. His countenance will be most dreadful to them, His eyes emitting fiery flames, and His words piercing their hearts like venomous arrows. As He banishes them from His presence forever and commands them to depart, they will witness the burning fury in His heart against them for their sins. Secondly, it is a voice of utmost disdain and contempt from the Lord. There was a time when they were pitied, advised to show compassion to themselves, and to belong to the Lord. Yet, they despised Him and rejected Him. Now, they will be cast out of His sight, forever held in contempt. Thirdly, it is a voice of extreme hatred. Through this, the Lord shuts them out of His loving and merciful embrace. "Depart, you cursed." I cannot bear to look upon you. There is not a single benevolent intention in My heart towards you, nor will you ever hear another word of hope from Me. Lastly, it is a voice of eternal rejection from the Lord. He commands them to leave and casts them away forever. The doors of heaven are closed to them, an impassable chasm separates them, and they are driven to the pit. Even if they were to cry out with utmost earnestness, "Lord, Lord, open to us," all they will hear is, "Depart, depart you cursed." Thus, the damned will be confined under the curse.
USE 1: All those who, still in their natural state, remain under the curse should reflect on this and seek refuge in Jesus Christ while there is still time, so that they may be delivered from it. How can you sleep while under the curse? Jesus Christ is calling out to you, saying, "Come, you cursed, I will remove the curse from you and give you blessing." The waters of redemption are flowing to heal the cursed ground. Take heed and use them to restore your own souls, fearing the consequence of gaining no spiritual benefit. Remember that "the miry places," emblematic of hypocrites, and "the marshes," unable to breed fish or bear trees, remain unhealed by the waters of redemption. They are left in barrenness, given over to eternal desolation, serving as monuments of God's wrath and forever under the curse (Ezekiel 47:11).
II. Now, I turn to discuss the misery of the damned under this curse, a misery that no human tongue or angelic voice can adequately express. God consistently acts in accordance with His nature. His favors are unparalleled, as are His wrath and terrors. Just as the saints in heaven experience the highest level of happiness, the damned in hell reach the pinnacle of misery. I will cautiously explore two aspects: the punishment of loss and the punishment of suffering in hell. However, since these are matters that no eye has seen nor ear has heard, we must, like geographers, leave a significant blank space for the unknown land that will be revealed in due time.
This separation of the wicked from God will be, firstly, an involuntary separation. While they currently choose to depart from Him, refusing to come to Him despite being called and entreated, then they will be forcibly driven away when they would desperately wish to remain with Him. The question, "What is your Beloved more than another beloved?" frequently asked by those who despise the gospel, will find no place among the damned. They will realize that true happiness can only be found in the enjoyment of God and that the loss of Him is an irreparable loss.
This separation will be total and absolute. Though the wicked are presently separated from God in this life, there exists a certain level of interaction between them. He bestows many blessings upon them, and they, at least, offer some words of gratitude. Therefore, peace is not entirely hopeless. However, in hell, there will be an absolute separation. The damned will be cast into complete darkness, where not a single glimmer of light or favor from the Lord will penetrate. Consequently, all their fair words to Him will cease.
It will be a final separation. They will part ways with God, never to be reunited, imprisoned in everlasting horror and despair. The union between Jesus Christ and unbelievers, a relationship that has been initiated and terminated numerous times, will be permanently dissolved. No message of favor or goodwill will ever pass between the two parties again.
This punishment of loss, encompassing a total and final separation from God, is a misery that exceeds mortal comprehension and can only be fully understood through the dreadful experience of the damned. However, in order to gain some understanding of its horror, consider the following:
God is the ultimate good, making separation from Him the ultimate evil. We deem it a great evil to be deprived of our homeland, our loved ones, or our lives, for these are considered good. The greater the goodness, the greater the loss when it is taken away. Therefore, since God is the supreme good and no good can compare to Him, there can be no loss greater than the loss of God. The complete enjoyment of God represents the highest pinnacle of happiness attainable for a created being. Thus, to be completely and finally separated from Him represents the lowest depth of misery to which a rational creature can be reduced. To be rejected by fellow humans, especially the virtuous, is distressing, but what then must it be to be rejected by God Himself, the epitome of goodness?
God is the source of all goodness. All goodness and perfection, both natural and moral, in any creature emanates from God and depends on Him, just as light originates from and depends on the sun. Every created being is inherently dependent. Consequently, a complete separation from God, in which all pleasant communion between God and the rational creature is entirely cut off, inevitably results in a total eclipse of all light, comfort, and ease. Just as a house plunged into darkness when its only window or opening is shut, so too will the absence of God extinguish all sources of comfort. Our Lord tells us in Matthew 19:17, "There is only One who is good." No good or comforting thing originates from the creature. Whatever good or comforting experiences we find within ourselves, such as bodily health or peace of mind, or the sweetness, rest, pleasure, or delight we derive from other creatures such as food, drink, arts, or sciences, are all but feeble reflections of divine perfections communicated by God to the creature. They depend on a constant influence from Him for their preservation. If that influence were to cease, they would vanish. It is impossible for any created thing to be more or better to us than what God makes it to be. All the rivulets of comfort we drink from, whether internal or external, spring from God as their source. If the flow of these rivulets is interrupted, they will inevitably dry up. Therefore, when God is removed, all that is good and comforting departs with Him—every peace of body and mind, all joy, every sense of ease and tranquility, all hope, and even the common operations of the Holy Spirit that currently restrain the wicked. Consequently, sin will reach its zenith. Thus, we are confronted with a distressing sight: the horrifying spectacle of sin and misery when a creature is completely separated from God and left to itself. This separation constitutes the very essence of hell.
Being separated from God, the damned are deprived of all that is good. The cherished possessions they hold dear in this world will be beyond their reach. The covetous cannot enjoy their wealth, the ambitious cannot revel in their honors, and the sensual cannot indulge in their pleasures. They will not even find a drop of water to cool their tongues (Luke 16:24-25). There will be no sustenance to strengthen the weak, no respite to refresh the weary, and no music or pleasant company to console and uplift the sorrowful. As for the good things they disregarded in this world, they will never hear of or see them again. There will be no offer of Christ, no forgiveness, no peace, no wells of salvation in the pit of destruction. In short, they will be deprived of everything that might bring them comfort, as they are completely and finally separated from God—the source of all goodness and comfort.
(3) Human beings naturally desire happiness, recognizing that they are not self-sufficient. They always long for something outside of themselves to make them happy. By its very nature, the soul is capable of enjoying God, and nothing else can fulfill its desires. True and lasting rest can only be found in the enjoyment of God. Even in hell, this desire for happiness cannot be cast aside. While the wicked are on earth, they seek satisfaction in created things. When one fails, they move on to another, deceiving themselves with vain hopes. But in the afterlife, when all comfort in earthly things fails and the shadows they pursue vanish, they will be completely and permanently separated from God. They will realize the loss they have incurred, finding both the doors of earth and heaven shut against them. This realization will cause indescribable anguish as they live with an eternal, insatiable hunger for happiness, knowing it can never be satisfied in the slightest. How can one imagine the deep cutting of this separation from God? How will they roar and rage under it? How will it sting and gnaw at them throughout eternity?
(4) The damned will be aware that there are some who are perfectly happy, enjoying God from whom they themselves are separated. This will intensify their sense of loss, knowing they can never share in the happiness of those blessed ones. Being separated from God, they are also separated from the fellowship of glorified saints and angels. They may catch a glimpse of Abraham from afar and Lazarus in his bosom (Luke 16:23), but they can never join their company. They will be cast out like unclean lepers, excommunicated from the presence of the Lord and all His holy ones. Some believe that everyone in heaven or hell will hear and see all that transpires in both states. While we cannot be certain of this, it is evident from the Scriptures that the damned will have a keen awareness of the happiness of the saints in heaven. What else can be meant by the rich man in hell seeing Lazarus in Abraham's bosom? In any case, their own torments will give them a notion of the happiness of the saints, just as a sick person understands the concept of health or a prisoner yearns for liberty. As they reflect on the happiness of those in heaven, without any hope of finding contentment in their own condition, every thought of that happiness will magnify their loss. It would torment a hungry person to see others feasting abundantly while they remain chained up, unable to satisfy their gnawing appetite. Similarly, the songs of the blessed in their enjoyment of God will cause the damned to mourn under their separation from Him.
(5) They will remember that there was a time when they could have been partakers of the blessed company of saints, enjoying God. This will further intensify their sense of loss. They will recall that there was once a possibility of it, when they were in the world and the way of salvation was presented to them. They may wish they had traveled the world seeking it out. Those who despised the gospel will bitterly remember that Jesus Christ, with all His benefits, was offered to them. They were exhorted, entreated, and urged to accept, but they refused. They were warned of the misery they would experience and urged to flee from the wrath to come, but they did not listen. The rejection of the gospel will become a burning hell, and the loss of an offered heaven will weigh heavily on the spirits of unbelievers in the pit. Some will recall that there was a likelihood of their eternal happiness, that they seemed to be on the verge of it, and were not far from the kingdom of God. They almost consented to the blessed covenant, as if they were about to sign the marriage contract between Christ and their souls. But tragically, they dropped the pen and turned back to their lusts. Others will remember how they thought they were assured of heaven, but due to pride and self-conceit, they considered themselves above ordinances and beyond instruction. They refused to examine their own state, which led to their downfall. They will vainly wish that they had regarded themselves as the lowest of the congregation, cursing their foolish self-conceit and the opinions others held of them. Thus, the damned will be tormented by the awareness that they could have escaped this loss.
(6) They will realize that the loss is irreparable, and they will be eternally subjected to it, never able to recover what has been lost. If the damned could regain what they have lost after millions of ages in hell, there might be some hope. However, the prize is gone and can never be regained. Two things will pierce them to the heart: Firstly, they never knew its worth until it was irretrievably lost. If a person were to give away a clay pot filled with gold for a trifling sum, not realizing its contents until it was gone forever and beyond recovery, how would this foolish action torment them upon the discovery of the riches within it? This case may faintly resemble the situation of those who despise the gospel when they lift up their eyes in hell and behold to their torment what they refused to see for their salvation. Secondly, they have lost it for worthless things. They traded their share of heaven and gained nothing in return. The drunkard has lost his cups, the covetous person has lost their gain, the pleasure-seeker has lost their carnal delights, and the lazy one has lost their ease. Nothing remains to comfort them now. The happiness they forfeited still exists, but they can never partake in it for eternity.
APPLICATION: Sinners, I urge you to come to God through Jesus Christ, uniting with Him through the Mediator, so that you may be saved from this dreadful separation. Fear living in a state of separation from God, for what you now choose may become your eternal punishment in the future. Do not reject communion with God; do not cast off fellowship with the saints, for it will be the torment of the damned to be cast out from that communion. Cease building the wall of separation between God and yourselves by continuing in sinful ways. Repent in time and tear down that wall, lest the topstone be placed upon it, forever standing between you and happiness. Tremble at the thought of rejection and separation from God. When people are rejected by others on Earth, they usually find some pity. But if you are separated from God, all doors will be shut against you. You will find no pity from anyone in heaven. Neither saints nor angels will have pity on those whom God has completely rejected. There will be no pity for you in hell, where there is no love, only loathing. Everyone is loathed by God, loathing Him and loathing one another. This is a day of losses and fears. I am showing you a loss that you would do well to fear in time. Be afraid of losing God, for if you do, eternity will be spent in lamenting this loss. What horrid stupidity! People are greatly concerned about preventing worldly losses, but they are in danger of losing the enjoyment of God forever and ever. Yet they are as careless in that matter as if they were incapable of thought. Oh, compare this day with the day our text refers to! Today, heaven is open for those who have previously rejected Christ, and there is still room if they will come. But on that day, the doors will be shut. Now, Christ is saying to you, "Come," but then He will say, "Depart," since you refused to come when you were invited. Now, there is pity shown to you. The Lord pities you, and His servants pity you, warning you that the pit lies before you, urging you not to harm yourselves. But then, you will receive no pity from God or man.
Burning is the most dreadful punishment, inflicting the greatest pain and torment. What reward could induce a person to hold their hand in a candle flame for even one hour? No amount of earthly pleasures could persuade the most indulgent person to spend just thirty minutes in a blazing furnace. Likewise, on much lesser terms, most people effectively expose themselves to everlasting fire in hell, a fire more intense and terrifying than any fire known on Earth.
(1) Just as grace reaches its perfection in heaven, so do profit and pleasure. In the same way, sin reaches its pinnacle in hell, and the evil of punishment reaches its perfection there. Therefore, the joys of heaven surpass any earthly joys experienced by the saints, and in the same manner, the torments of hell must exceed any earthly sufferings. This is true not only in terms of their duration but also in terms of their intensity and exquisite nature.
(2) Why are the realities of the afterlife depicted to us in earthly terms? It is because our limited understanding requires it, and the Lord graciously accommodates to our limitations. It is always understood that the things of the spiritual realm are more perfect than their earthly representations. When heaven is portrayed as a city with gates of pearl and streets of gold, we do not expect to find literal gold and pearls there, as precious as they are on earth. Rather, we anticipate something even more excellent than the finest and most precious things of this world. Similarly, when we hear of hell-fire, it is necessary to understand it as something more intense, piercing, and tormenting than any fire witnessed by our earthly eyes. It is worth noting that the torments of hell are portrayed in various other ways besides fire alone. The reason for this is evident—each representation of hell supplies what may be lacking in horror in another representation. Why is the happiness of heaven depicted as a treasure, a paradise, a feast, or a rest? It is because none of these individual concepts can fully express it. Similarly, the torments of hell are represented by fire into which the damned are cast. Truly, it is a terrifying depiction, yet it is insufficient to express the misery of sinners in that place. Thus, we also hear of "the second death" (Rev. 20:6), for the damned in hell will be in a constant state of dying. We read of the "winepress of the wrath of God" (Rev. 14:19), in which they will be trampled upon and crushed under the Lord's fury (Isa. 63:3). They will be eternally gnawed by the "worm that does not die" (Mark 9:44). They will sink endlessly into a "bottomless pit" (Rev. 20:3). Hell is not simply referred to as "a fire," but as "the lake of fire and brimstone" (Rev. 20:10), a lake of fire burning with brimstone (Rev. 19:20). One can imagine nothing more dreadful. And because fire brings light, and as Solomon observed, light is sweet (Eccles. 11:7), there will be no light there—only darkness, utter darkness (Matt. 25:30). For the damned, there will be everlasting night, devoid of anything remotely comforting or refreshing.
(3) Our earthly fire cannot affect a spirit except through its connection to the body. However, hell-fire will not only penetrate the bodies of the damned but also directly pierce into their souls. It is prepared for the devil and his angels—those wicked spirits whom no earthly fire can harm. Job, in his lament under God's fatherly discipline, expressed deep distress, saying, "The arrows of the Almighty are within me, the poison of which my spirit drinks" (Job 6:4). But how much more will the spirits of the damned be pierced by the arrows of avenging justice! How will they be consumed by the poison of these arrows! The fire that directly pierces into the soul, the most lively and sensitive part of a person, where wounds or pains are most unbearable, must be exceedingly intense.
(4) The preparation of this fire demonstrates its indescribable intensity and dreadfulness. The text refers to it as "prepared fire," emphasizing its uniqueness. Just as the three children were not cast into ordinary fire but into a specially prepared fire, one that was exceptionally hot, with the furnace heated seven times more than usual (Dan. 3:19–22), so the damned will encounter in hell a prepared fire unlike any fire crafted by human hands. It is a fire prepared by God Himself, the product of infinite wisdom and designed for a specific purpose—to manifest the strictest and severest divine justice against sin. This sufficiently reveals the unimaginable intensity of hell's torment. God always acts in a manner befitting His infinite greatness, whether for or against His creation. Therefore, just as the things He has prepared for those who love Him are indescribably great and good, one can conclude that the things He has prepared for those who hate Him are exceedingly great and terrible, surpassing human words and thoughts. The pile of Tophet is described as "fire, and much wood" (Isa. 30:33). The coals of that fire are "burning coals of juniper," a type of wood that burns fiercely when ignited (Psalm 120:4). The breath of the Lord, like a stream of brimstone, kindles it (Isa. 30:33). The violence of a fire depends on its fuel and the force of the wind that fans it. Considering this, how can one fully comprehend the horror of coals of juniper inflamed by the breath of the Lord? Moreover, God Himself will be a consuming fire (Deut. 4:24) to the damned, intimately present as a devouring fire in their souls and bodies. It is indeed a fearful thing to fall into a fire or be confined in a fiery furnace on earth, but such terrors pale in comparison to falling into the hands of the living God, which is the fate of the damned. For "Who among us can dwell with the consuming fire? Who among us can dwell with everlasting burnings?" (Isa. 33:14).
Regarding the second point in question, namely, the nature of the fiery torments in hell:
(1) These torments will be all-encompassing, affecting every part of the individual immersed in the flames. Just as fire penetrates the core when one is cast into a fiery furnace, leaving no limb untouched, the damned will experience the burning and scorching of their bodies eternally. They will be tormented in every aspect, with no respite. Separated from God and deprived of any refreshment from Him, they will remain in the throes of the second death—constantly dying but never dead. As the soul was primarily involved in sinning, it will also be the primary target of suffering, filled to the brim with the wrath of God seeking vengeance. The damned will be continually under the weight of God's vindictive justice, and the fire will consume their souls like melting wax. We cannot fully comprehend the power of the wrath that had such an effect on the Mediator, who stood in place of sinners and exclaimed, "My heart is melted like wax within me" (Psalm 22:14). Their minds will be filled with dreadful apprehensions of God's implacable wrath, and every thought of the past, present, or future will only intensify their torment and anguish. Their wills will be forever frustrated; just as their will was contrary to God's precepts, God will wage war against their will in the afterlife. They will never obtain what they desire, but they will be subjected to what they reject without any remedy. Consequently, no pleasant emotions will ever arise in their hearts again. Their capacity for complacency, joy, and delight in any object will be completely uprooted, replaced by hatred, fury, and rage against God, themselves, and all other creatures—whether they are happy in heaven or miserable in hell, just as the damned are. They will be engulfed in sorrow, tormented by anxiety, filled with horror, and consumed by despair. This will lead them to weep, gnash their teeth, and blaspheme for eternity. "Bind him hand and foot, and cast him into outer darkness. In that place there will be weeping and gnashing of teeth" (Matt. 22:13). "And great hailstones, about one hundred pounds each, fell from heaven on people; and they cursed God for the plague of the hail, because the plague was so severe" (Rev. 16:21). Their conscience will be like a worm, constantly gnawing and devouring them. Remorse for their sins will grip and torment them endlessly, and they will be unable to shake it off as they once did. "In hell, where their worm does not die" (Mark 9:44, 46). Their memories will only serve to exacerbate their torment, and each new recollection will bring another pang of anguish. "But Abraham said, 'Son, remember that in your lifetime you received your good things'" (Luke 16:25).
(2) The torments in hell are manifold. Imagine a person enduring the simultaneous intensity of gout, kidney stones, and every disease and pain imaginable—all concentrated within one body. Even then, the torment of such an individual would pale in comparison to the torments of the damned. In hell, there is an absence of all that is good and desirable, while a convergence of all evils occurs. This is because all the effects of sin and the curse culminate there after the final judgment: "Then Death and Hades were thrown into the lake of fire" (Rev. 20:14). The damned will find themselves imprisoned without any possibility of escape, immersed in a lake of fire where they will burn and swim perpetually. They will descend into a bottomless pit. The undying worm will consume them as it does buried bodies, and the unquenchable fire will devour them like bodies consigned to the flames. Their eyes will be enveloped in unrelenting darkness, without even the faintest glimmer of light. Their ears will be filled with the horrifying cries of the infernal horde. They will taste nothing but the bitterness of God's wrath, drinking the dregs of the cup of His fury. The stench of the burning lake of brimstone will pervade the air, and they will experience extreme and unceasing pain.
(3) These torments will be exceedingly intense and vehement, resulting in "weeping, wailing, and gnashing of teeth" (Matt. 13:42, 22:13). They are likened to the sharp and excruciating pains of childbirth. As the rich man in hell declared, "I am in anguish in this flame" (Luke 16:24), signifying the agonizing pain akin to a woman in labor. These are dreadful and horrendous pains, where both soul and body suffer together—a helpless, hopeless, and endless travail. The term used for hell in Matthew 5:22 and other New Testament passages properly refers to the Valley of Hinnom. This valley was named after the place where the children of Hinnom dwelt and where Tophet was located (2 Kings 23:10). This was where idolaters sacrificed their children to Moloch. Moloch was a large bronze idol with arms resembling those of a man. The idol was heated from within, and children were placed in its burning arms. To drown out the screams of the dying children, drums were beaten during these horrific rituals, giving the place its name. This vividly portrays the intensity of the torments in hell. Some individuals on earth have endured severe tortures with astonishing resilience and unflinching bravery. However, the courage of men will fail them when they find themselves in the hands of the living God, with no hope of escape. While there will be degrees of torment in hell—"It will be more bearable on the day of judgment for Tyre and Sidon than for you" (Matt. 11:21, 22)—even the slightest measure of wrath there will be unbearable. How can a creature's heart endure or their hands be strong when they are faced with God Himself, who is a consuming fire? When the tares are gathered into bundles for burning, there will be bundles of the covetous, drunkards, profane swearers, unclean individuals, formal hypocrites, unbelievers, and despisers of the gospel, among others. These bundles will be cast into the fires of hell, with some burning more vehemently than others, depending on the heinousness of their sins. The flames will be fiercer for the profane than for the unsanctified moralists; the furnace will be hotter for those who sinned against greater light than for those who lived in darkness. "That servant who knew his master's will but did not get ready or act according to his will, will receive a severe beating. But the one who did not know, and did what deserved a beating, will receive a light beating" (Luke 12:47, 48). However, the sentence common to all—"Bind them in bundles to burn them"—indicates the intense vehemence even of the lowest degree of torment in hell.
(4) These torments will be uninterrupted, with no respite or ease, not even for a moment. The damned will be tormented day and night forever and ever (Rev. 20:10). While few individuals in this world experience constant turmoil, they do find moments of rest. The damned will find no rest; they already had their rest during the time allotted by God for their labor. Storms are rarely without intervals between showers, but in the storm that befalls the wicked in hell, there will be no respite. There, wave upon wave of wrath will continually roll over them, with the heavens perpetually black and a never-ending night. "And the smoke of their torment goes up forever and ever, and they have no rest, day or night" (Rev. 14:11).
(5) They will be without pity. Even the punishments inflicted upon the most heinous criminals on earth draw some measure of compassion from spectators, but the damned will find no pity from anyone. God will not pity them; He will laugh at their calamity (Prov. 1:26). The blessed company in heaven will rejoice in the execution of God's righteous judgment, singing while the smoke of destruction ascends eternally: "Once more they cried out, 'Hallelujah! The smoke from her goes up forever and ever'" (Rev. 19:3). No compassion can be expected from the devil and his angels, who delight in the ruin of humanity and are perpetually devoid of pity. Moreover, in hell, no one will pity another because each individual will be weeping and gnashing their teeth, consumed by their own unbearable anguish and pain. Natural affection will be extinguished—parents will not love their children, nor will children love their parents. Mothers will show no pity to their daughters in the flames, and daughters will show no pity to their mothers. Sons will disregard their fathers, and servants will disregard their masters. Each person will be groaning under their own torment.
(6) To complete their misery, their torments will be eternal: "And the smoke of their torment goes up forever and ever" (Rev. 14:11). Oh, what a frightful predicament—to be tormented in both body and soul, not with a single torment but with many, all of which are exquisitely painful, and all without any respite or pity from others! What heart can conceive of such things without experiencing horror? Furthermore, if this most wretched state were eventually to come to an end, it would provide some comfort. However, the torments of the damned will be endless, as will be discussed later.
APPLICATION: From this, we learn several important lessons. First, we recognize the enormity of sin. It is a current that will carry the sinner until they are swallowed up by the sea of wrath. The pleasures of sin are purchased at a great cost—eternal burning. What good did the rich man's luxurious clothing and sumptuous feasts do him when he found himself surrounded by purple flames in hell, unable to find a drop of water to quench his thirst? Alas, that people should indulge in sin, which ultimately brings such bitterness! Why do they eagerly drink from the poisonous cup and embrace the serpent in their bosom, knowing it will sting them to the core? Second, we come to understand the nature of the God with whom we have to reckon. He is a God who hates sin and punishes it severely. We must recognize that the Lord is not like us but is both just and merciful. Let us dispel this fatal misconception before it is too late: "You thought that I was one like yourself. But now I rebuke you and lay the charge before you" (Psalm 50:21, 22). The fire prepared for the devil and his angels, as dark as it may be, reveals God to be a severe avenger of sin. Third, we grasp the absolute necessity of seeking refuge in the Lord Jesus Christ through faith, repentance, and a life of holiness. The avenger of blood pursues you, O sinner; hasten and escape to the city of refuge. Wash yourself in the fountain of the Mediator's blood, lest you perish in the lake of fire. Open your heart to Him before the pit closes its mouth over you. Abandon your sins, for they will be your ruin. Put them to death, or they will bring about your eternal destruction.
Do not let the terror of hellfire cause you to harden your heart further, as it might if you entertain the wicked thought, "There is no hope" (Jer. 2:25), which is perhaps more common among gospel hearers than many realize. But there is hope even for the worst of sinners who come to Jesus Christ. If you have no good qualifications, as no natural man or any man has apart from what is received from Christ, know that He has not made your acceptance dependent on any good qualifications. Take Him and His freely offered salvation. "Whoever desires, let him take the water of life freely" (Rev. 22:17). "The one who comes to me I will by no means cast out" (John 6:37). It is true that you are a sinful creature and cannot repent or make yourself holy. You have tried to repent, forsake sin, and be holy, but you have always failed. Therefore, do the first thing that honors God—believe the testimony He has given of His Son, that eternal life is in Him. Honor the Son of God by believing in Him, embracing and accepting the free offer of Christ and His salvation from sin and wrath presented to you in the gospel. Trust in Him confidently for righteousness for your justification and for sanctification, for "of God He is made to us" both "righteousness and sanctification" (1 Cor. 1:30). If you give as much credit to the word of God as you would give to the word of an honest person offering you a gift and saying, "Take it, it's yours," then believe that God is your God, Christ is yours, His salvation is yours, your sins are forgiven, and you have strength in Him for repentance and holiness. All these are made available to you in the free offer of the gospel. By believing in the Son of God, you are justified, and the curse is removed. While the curse remains upon you, how can you bear the fruits of holiness? But with the curse removed, the death that came upon you through the first Adam, according to the threat in Genesis 2:17, is taken away. As a result, you will find the bonds of wickedness that now hold you firmly in impenitence broken, just as the bonds of death will be broken. You will be able to truly repent from the heart. The spirit of life will return to your soul, and with its departure, the death that followed. From that point on, you will be empowered to live righteously. No one's situation is so bad that it cannot be improved in this way, in time, to be made completely right for eternity. And no one's situation is so good that, by taking another path, it will not be ruined for both time and eternity.
III. The damned will have the company of devils in their miserable state in hell, for they must go into the "fire prepared for the devil and his angels." What a horrific company! What a frightful association! Who would choose to dwell in a palace haunted by devils? To be confined to the most beautiful place on earth with the devil and his infernal furies would be an incredibly dreadful imprisonment. How would people's hearts fail and their hair stand on end to find themselves surrounded by the hellish crew! But ah, how much more terrible it must be to be cast into one fire with the devils, locked up with them in one dungeon, and trapped with them in one pit! To be enclosed in a den of roaring lions, surrounded by venomous serpents and venomous asps, with vipers devouring the heart all at once, is too feeble a comparison to convey the misery of the damned trapped in hell with the devil and his angels. The devils now roam about like roaring lions, seeking whom they may devour, but then they will be confined in their den with their prey. They will be filled with God's wrath and experience the full torment that they tremble in anticipation of (James 2:19) when they are cast into the fire prepared for them. How the lions will roar and tear! How the serpents will hiss! How the dragons will breathe out fire! What horrible anguish the damned will experience when they find themselves in the lake of fire with the devil who deceived them, drawn there by the silky cords of temptation wielded by these wicked spirits and bound with them in everlasting chains under darkness (Rev. 20:10).
Oh, if only people would consider this in time, renounce the devil and his desires, and align themselves with the Lord in faith and holiness! Why do people choose such company in this world and delight in such society that they would not desire to associate with in the afterlife? Those who do not enjoy the company of the saints on earth will have none of it in eternity. Those who find delight in godless company now will have their fill of it later when they have eternity to spend in the roaring and blaspheming society of devils and reprobates in hell. Let those who are accustomed to invoking the devil to take them seriously consider that the company they often invite will be terrifying in the end when it arrives.
IV. Lastly, let us consider the eternity of it all—the everlasting duration of the miserable state of the damned in hell.
Consider the continual succession of hours, days, months, and years, how one always follows another. Then think of eternity, where there is an unending succession. When you go out at night and behold the countless stars in the sky, think of the ages of eternity. Also, remember that while there is a definite number of stars, there is no number that can represent the ages of eternity. When you see water running, consider how futile it would be to sit by and wait for it to run out so that you can cross. Observe how new water constantly replaces what has passed. In this, you have an image of eternity, a river that never dries up. Those who wear rings have a symbol of eternity on their fingers, and those who handle a wheel have an emblem of eternity before them. No matter which part of the ring or wheel you look at, there is always another part beyond it. And whichever moment of eternity you meditate upon, there is always another moment beyond it. When you are in the fields and see the blades of grass covering the ground, too numerous to count, think to yourself that if there were as many thousands of years to come as there are blades of grass, even those would eventually come to an end. But eternity will never end. The same can be imagined for all the mountains on Earth or even the entire globe. The grains of dust that make up the whole are not infinite, so eventually the last grain would be carried away. However, eternity would still be, essentially, just beginning.
These are some crude illustrations of eternity. Now, add misery and woe to this eternity. What tongue can express it? What heart can conceive it? In what balance can that misery and woe be weighed?
(1.) The damned themselves will be eternal; they will exist forever and will never be completely destroyed or annihilated. Why would the fire be eternal if those cast into it were not eternally within it? Clearly, the everlasting nature of the fire intensifies the misery of the damned. If they were annihilated or utterly destroyed, it would make no difference to them whether the fire was everlasting or not. However, they depart into eternal fire to be eternally punished in it (Matt. 25:46). The execution of the sentence reveals its meaning. The worm that never dies must have a subject to live in. Those who will have no rest day or night but will be tormented forever and ever (Rev. 14:11, 20:10) will undoubtedly exist forever and ever, never reaching a state of eternal rest through annihilation. Indeed, they will be destroyed, but their destruction will be everlasting (2 Thess. 1:9). It will be a destruction of their well-being but not of their existence. What is destroyed is not annihilated. When the devil encountered Jesus Christ, he said, "Have you come to destroy us?" (Luke 4:34). The devils fear torment, not annihilation (Matth. 8:29). The state of the damned is indeed a state of death, but it is a death that is only opposed to a blissful life, as evidenced by other aspects of their state mentioned earlier. Just as those dead in sin are dead to God and holiness but alive to sin, those dying in hell will live but separated from God and His favor, which is life (Psalm 30:5). They will forever be gripped by the pangs of death, constantly dying but never completely dead or devoid of life. Such a death would be desirable to them, but it will forever elude them. Even if they could kill each other or tear themselves apart with their own hands, their misery would be swiftly ended. But there, they must live, having chosen death and rejected life. For in hell, death lives, and the end always begins.
(2.) The curse will rest upon them eternally, like an everlasting chain that binds them to the eternal fire. This chain will never be loosened, for it is forever fastened around them by the dreadful verdict of the eternal judgment. This unbreakable chain, which defies the combined efforts of even the devils, is too strong to be shattered by human beings who, having been solemnly cursed and devoted to destruction, can never be restored for any other purpose.
(3.) Their punishment will be eternal. In Matthew 25:46, it is said, "These shall go away into everlasting punishment." They will be separated from God, Christ, the holy angels, and the saints forever. There will be an impassable gulf fixed between them, as mentioned in Luke 16:26. Abraham, in the parable, tells the rich man in hell, "Between us and you, there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence." They will be in the company of the devil and his angels forever. There will be no change of company in that place of darkness. Their torment in the fire will be everlasting. They will have to live in it forever. Some ancient and modern authors speak of earth-flax or salamander's hairs, which, when cast into fire, are not burnt or consumed but made clean. Whether this is true or not, what is certain is that the damned will be tormented forever in hellfire and will not be substantially destroyed, as stated in Revelation 20:10. Indeed, nothing is annihilated by fire; it only dissolves. Whatever the nature of hellfire may be, the same God who protected the bodies of the three children in Nebuchadnezzar's fiery furnace can also preserve the bodies of the damned from any dissolution by hellfire that would result in the loss of life.
(4.) Their knowledge and awareness of their misery will be eternal, and they will know with certainty that it will be eternal. How desirable would it be for them to have their senses perpetually locked up and to lose consciousness of their own misery! Some may speculate that this could eventually happen to certain individuals, as in the punishment of death inflicted upon them on Earth or with some mentally ill people. However, this does not align with the concept of eternal torment or the idea of the undying worm. On the contrary, they will always have a vivid sense of their misery and a deep understanding of God's wrath upon them. The dreadful realization of the eternal nature of their punishment, pronounced by their Judge in their sentence, will leave an indelible impression on their minds that they can never shake off. This will perpetuate their everlasting despair, a tormenting passion that will continually torment their hearts as if being torn into a thousand pieces. To witness unending floods of wrath and to be in perpetual torment while knowing that there will never, never be any relief will be the ultimate culmination of the damned's misery. If "hope deferred makes the heart sick" (Proverbs 13:12), then the complete annihilation of hope, being utterly extinguished and buried forever, will be devastating for the damned. This will fill them with hatred and rage against God, their irreconcilable enemy whom they know. They will continually roar like wild bulls in a net and fill the pit with blasphemies forevermore.
I could explain the reasonableness of the eternal punishment of the damned. However, since I have already discussed it while defending God's justice in subjecting human beings in their natural state to eternal wrath, I will simply remind you of three things. First, the infinite dignity of the party offended by sin necessitates an infinite punishment to uphold his honor, as the gravity of sin corresponds to the dignity and excellence of the person it is committed against. The offended party is the great God, the ultimate good, while the offender is a vile worm, infinitely distant from God in terms of perfection and indebted to Him for any good or perfection they possess. This demands an infinite punishment for the sinner, which, since the sinner cannot offer anything of infinite value, must be infinite in duration, that is, eternal. Sin is a form of infinite evil as it wrongs an infinite God, and the guilt and defilement of sin are never removed but endure forever unless the Lord in His mercy removes them. God, who is offended, is eternal, and the sinful soul is immortal; the sinner will live forever. Since the sinner is powerless to atone for their guilt, the offense remains unless the Lord Himself removes it, as He does for the elect through His Son's blood. Therefore, with the offended party, the offender, and the offense all remaining, the punishment can only be eternal. Second, if God had not intervened by causing death, sinners would have continued their provocations against Him forever. As long as they were capable of opposing Him in this world, they did so. Hence, it is just for Him to act against them as long as He exists, which means eternally. God, who judges the will, intentions, and inclinations of the heart, can justly respond to sinners in punishment as they would have acted against Him in sinning. Third, while I don't emphasize this point, it is just and reasonable for the damned to suffer eternally since they will continue to sin eternally in hell. They will gnash their teeth under pain, consumed by rage, envy, and resentment, as described in Matthew 8:12. They will blaspheme God in Revelation 16:21 while being "driven away in their wickedness" (Proverbs 14:32). It is just for the wicked to be punished for their wickedness, and it is not inconsistent with justice for the creature's existence to be continued eternally. Therefore, it is just for the damned, who persist in wickedness eternally, to suffer eternally for their sins. The misery in which they sin cannot free them from the obligation to obey or excuse their sinful actions; it cannot render them blameless. As creatures, they are bound to obey their Creator, and no punishment inflicted upon them can exempt them from this duty, just as a prisoner's confinement, shackles, or whipping do not grant them freedom to commit the crimes for which they are imprisoned or whipped. Likewise, the torments of the damned cannot excuse or make blameless their horrifying sins committed under those torments, just as intense pain inflicted on individuals on Earth does not excuse their murmuring, complaining, and blaspheming against God. The true cause of their sinning under torment is not the wrath of God but their own wicked nature. Jesus Himself bore the wrath of God without a single inappropriate thought toward God, let alone an inappropriate word.
Now let me offer some practical applications. Here is a measuring reed: I wish that people would apply it. First, apply it to your time in this world, and you will realize how short it is. Many souls are ruined by the illusion of having an abundance of time ahead. People often count their time in years, like the rich man in Luke 12:19-20, not realizing that there may be only a few hours left. But no matter how you count it, when you measure your time against the backdrop of eternity, you will see how insignificant your age is. Compared to eternity, sixty, eighty, or even a hundred years are minuscule. The disparity between them is greater than that between a hair's breadth and the circumference of the entire Earth. So why do we waste precious time while risking the loss of eternal rest? Second, apply it to your efforts for salvation, and you will find them lacking. When people are urged to be diligent in their pursuit of salvation, they often respond, "What's the point?" Unfortunately, if we judge our aspirations based on our level of diligence, it would be impossible to deduce that we have eternity in mind. If we truly grasp the concept of eternity, we would conclude that no means appointed by God should be left untried until we secure our salvation. We should not seek rest or comfort in anything until we find shelter under the wings of the Mediator. We should pursue our ultimate interest with utmost vigor, forsaking beloved sins and facing all difficulties, fighting against the opposition of the devil, the world, and the flesh. All of this combined is still insufficient for eternity.
Here is a balance of the sanctuary that reveals the insignificance of what is mistakenly considered weighty and the weightiness of things that many deem light. First, some things may appear weighty but, when weighed in this balance, prove to be light. (1) Weigh the world and everything in it—the desires of the flesh, the desires of the eyes, and the pride of life—and you will find them to be light compared to eternity. Evaluate all worldly profits, gains, and advantages, and you will quickly realize that a thousand worlds would not be enough to compensate for the eternal cost of damnation. "For what will it profit a man if he gains the whole world and forfeits his soul?" (Matthew 16:26). Weigh the transient pleasures of sin against the everlasting fire, and you will see the foolishness and madness of risking one for the other. (2) Weigh your afflictions in this balance, and even the heaviest of them will appear light in comparison to eternal anguish. Impatience under affliction, especially when worldly troubles so consume our spirits that we cannot appreciate the good news of the gospel, reveals a profound disregard for eternity. Just as a small loss would not greatly trouble someone who knows they are on the brink of losing their entire estate, troubles in this world will seem light to those who have a vivid view of eternity. Such individuals will gladly bear their cross, whatever it may be, considering it a small price to pay to escape eternal wrath. (3) Weigh the most difficult and challenging religious duties here, and you will no longer regard the yoke of Christ as unbearable. Repentance and deep sorrow for sin on Earth are light when compared to eternal weeping, wailing, and gnashing of teeth in hell. Wrestling with God in prayer, shedding tears and seeking His blessing while there is still time, is far easier than enduring the curse for all eternity. Mortifying even the most beloved sins pales in comparison to the second death in hell. (4) Weigh your convictions in this balance. Oh, how heavy they weigh on many individuals who desperately try to shake them off! They long to be free of the burden, but the worm of a guilty conscience will neither die nor sleep in hell, even though it may be temporarily lulled to sleep now. It is undoubtedly easier to endure intense convictions in this life if they lead us to Christ than to have them permanently fixed in our conscience and to be eternally separated from Him in hell.
On the other hand, (1) weigh sin in this balance, and although it may seem light to you now, you will find it weighty enough to unleash eternal wrath upon you. Even idle words, vain thoughts, and unproductive actions, when weighed in this balance and considered in the context of eternity, will each be heavier than the sands of the sea. Wasting time on Earth will result in an eternity of weariness. Now is the time of sowing; our thoughts, words, and actions are the seeds we plant, and eternity is the harvest. Though the seeds may currently lie dormant, overlooked by most people, each tiny seed will eventually sprout, and the fruit will correspond to the seed sown (Galatians 6:7-8). "For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life." (2) Weigh your time and opportunities for grace and salvation in this balance, and you will find them immensely weighty. Precious time and seasons of grace such as Sabbaths, communions, prayers, sermons, and the like are often trivialized in our present age. However, a day will come when one of these moments will be more valuable than a thousand worlds to those who currently hold them in low esteem. Once they are gone forever, and the loss cannot be recovered, those who now value them the least will recognize their worth.
In conclusion, I urge you to take this warning seriously and be motivated to flee from the wrath to come. Fix your mind on eternity and diligently pursue your salvation. What are you doing if you are not doing this? Is heaven a mere fabrication, or is hell an unfounded scare? We are destined to live eternally, yet we exert so little effort to escape everlasting misery. Will feeble wishes seize the kingdom of heaven? Can lackluster endeavors, which most people content themselves with, be considered fleeing from the wrath to come? To those who have already fled to Christ, arise and be proactive. To those who have begun the work, continue and do not procrastinate. "Work out your own salvation with fear and trembling" (Philippians 2:12). "Fear him who can destroy both soul and body in hell" (Matthew 10:28). Remember, you have not yet ascended to heaven; you are still in the midst of your journey. The everlasting arms have pulled you out of the abyss of wrath into which you were plunged in your natural state, and they will continue to support you so that you never fall back into it. However, you have not yet reached the pinnacle of the mountain. The depths below are dreadful; look at them and hasten your ascent. As for those still in their natural state, lift your eyes and contemplate the eternal state. Rise up, you profane individuals, you ignorant ones, you hypocrites who know nothing of true godliness—flee from the wrath to come. Young ones, do not venture to delay a moment longer, and the elderly should not put off this work any further. "Today, if you hear his voice, do not harden your hearts" (Hebrews 4:7), lest He swear in His wrath that you will never enter His rest. It is not the time to linger in a state of sin, as the people of Sodom did when fire and brimstone rained down upon them from the Lord. Take heed while there is still time. Those in hell are not troubled by such warnings; instead, they are filled with regret because they disregarded the warnings when they had the chance.
Consider the following:
And now, if you desire to be saved from the impending wrath and avoid entering this place of torment, do not find comfort in your natural state. Acknowledge and believe in its sinful and miserable nature, and strive to escape from it promptly by placing your faith in Jesus Christ. Sin within you is the seed of hell, and if its guilt and reigning power are not removed in due time, they will lead you to eternal damnation. The only way to have them removed is by accepting Christ as He is presented in the gospel, for both justification and sanctification. He is currently offering Himself to you along with His complete salvation, as stated in Revelation 22:12, 17: "Behold, I am coming soon, bringing my recompense with me, to repay each one for what he has done... And let the one who is thirsty come; let the one who desires take the water of life without price." Jesus Christ is the Mediator of peace and the source of holiness. He is the one who rescues us from the wrath to come. "There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death" (Romans 8:1). The terrors of hell, as well as the joys of heaven, are presented to you in order to stir your heart to wholeheartedly receive Him and His salvation, and to guide you towards the path of faith and holiness, which are the only means of escaping the everlasting fire. May the Lord Himself make these truths effective for that purpose!
This concludes the discussion on man's eternal state, which, being eternal, does not allow for any subsequent state to follow for all eternity.
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Table of Contents
1. Of Man's Original Righteousness
2. Flowing from Man's Primitive State
3. The Doctrine of the State of Innocence Applied
1. The Sinfulness of Man's Natural State
2. Of the Corruption of the Will
3. The Misery of Man's Natural State
4. Man's Utter Inability to Recover Himself
1. Death
2. Difference Between the Righteous and the Wicked in their Death
3. Resurrection
4. General Judgment
5. The Kingdom of Heaven
6. Hell