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So, beginning in chapter 32 of 
the Last Judgment, paragraph 1, God has appointed a day wherein 
He will judge the world in righteousness by Jesus Christ, to whom all 
power and judgment is given of the Father, in which day not 
only the apostate angel shall be judged, but likewise all persons 
that have lived upon the earth shall appear before the tribunal 
of Christ to give an account of their thoughts, words, and 
deeds, and to receive according to what they have done in the 
body, whether good or evil. The end of God's appointing this 
day is for the manifestation of the glory of His mercy in 
the eternal salvation of the elect and of His justice in the 
eternal damnation of the reprobate who are wicked and disobedient. 
For then shall the righteous go into everlasting life and 
receive that fullness of joy and glory with everlasting reward 
in the presence of the Lord. but the wicked who know not God 
and obey not the gospel of Jesus Christ shall be cast into everlasting 
torments and punished with everlasting destruction from the presence 
of the Lord and from the glory of his power. As Christ would 
have us to be certainly persuaded that there shall be a day of 
judgment, both to deter all men from sin and for the greater 
consolation of the godly in their adversity, so will He have that 
day unknown to men, that they may shake off all carnal security 
and be always watchful, because they know not at what hour the 
Lord will come, and may ever be prepared to say, Come, Lord 
Jesus, come quickly. Amen. Well, this concludes the 
confession of faith, and certainly it's a fitting place to conclude 
this confession of faith concerning the last judgment. The last time 
we met together, we looked at chapter 31. I introduced the 
doctrine of eschatology. The word eschatology is from 
the last or the end, and it means the study of last things or the 
doctrine of last things. And it's usually divided into 
two particular categories, individual and cosmic eschatology. Individual 
is the study of the future state of individual persons, as the 
name might suggest, and the particulars include death, the intermediate 
state, and then the resurrection. And chapter 31 primarily deals 
with that. It does look forward to the Day 
of Judgment, but it does deal with what's called the intermediate 
state, that state between the death of a believer and the Day 
of Judgment or the final resurrection. The intermediate state is when 
the souls of believers are present with the Lord, awaiting the resurrection 
of their bodies on that day. And then cosmic eschatology, 
as that word might suggest, does deal with the entire cosmos, 
the universe. And the particulars involve the 
rule of Christ, the resurrection, the final judgment, and the eternal 
state. We also consider that this is 
a valuable study for many reasons. In the first place, there's a 
wealth of data in the Bible. In fact, I would argue that in 
the very beginning of Genesis, in Genesis 1 to 3, the idea of 
eschatology or last things even precedes soteriology or the doctrine 
of salvation. As well, we know that this doctrine 
has an impact on ethics, the way that we live. It's not to 
promote in us a study of the newspaper, not that we shouldn't 
read the newspaper, but it ought not to produce in us this fascination 
with world events and trying to plug each one of them into 
the particular categories in the scripture. It shouldn't promote, 
you know, these multi-day conferences where we look at various aspects 
and we are more engaged in vain curiosity and speculation than 
in godly living. And I think as we consider this 
chapter, you see that's one of the emphases that this ought 
to promote in us, is the pursuit of righteousness and holiness. 
As well, eschatology promotes the hope of believers. We need 
to understand what Christ has in store for His church in the 
future, because as we understand that, it will hopefully help 
us in the present, and we need that assistance to press on in 
our current duties and responsibilities. As well, something that this 
chapter touches on also is that it ought to promote terror for 
unbelievers. The unbeliever lives as if there 
is no accountability. He lives as if there is no sort 
of a day wherein he will be confronted with his lawlessness and his 
rebellion. But this doctrine of eschatology 
should hopefully promote or at least cause us to promote the 
terror of the Lord so that men would flee that in the person 
and work of the Lord Jesus Christ. And then as well, I think it's 
helpful to recognize God's plan and what the Scripture teaches. 
The Bible is a whole. It's not just a bunch of parts 
thrown together, but there is unity, there is a consent, there 
is a scope, there are all those things, and we ought to appreciate 
how eschatology caps off all that has preceded. So many of 
the themes introduced in the book of Genesis in chapters 1 
to 3 we see fleshed out or alluded to or directly quoted in the 
book of Revelation, specifically in chapters 20, 21 and 22. So 
it is a worthy topic for our investigation. Well, as we look at this chapter, 
it breaks down into three paragraphs. In paragraph one, we see the 
concept of the Last Judgment. The concept of the Last Judgment. 
The second paragraph deals with the goal of the Last Judgment. And then the third paragraph 
deals with the practical relevance of the Last Judgment. In other 
words, why should we understand these things? Why should we study 
such things? I think there are two tendencies 
prevalent in the church. There are those who are so occupied 
and so caught up in a study of eschatology, they really don't 
give their energies or efforts to anything else. But then you 
have that other wing, or that other side of the pendulum, and 
people say, well, it doesn't matter to me whatsoever, it'll 
all pan out in the end. In fact, they refer to themselves 
as pan-millennialists. It will just pan out in the end. 
Well, I don't think that's a responsible approach either, because the 
Bible, as I've said, mentions eschatology, not the word specifically, 
very often though, but it mentions the concept so many places that 
it seems evident that God would have us to consider it and to 
understand it. But with reference to the concept 
of the Last Judgment, note in paragraph 1 the fact is stated. They don't argue for it. They 
certainly state it, and then they defend it by several propositions 
following. But just candidly and openly, 
God has appointed a day wherein He will judge the world in righteousness 
by Jesus Christ. So we see that the author of 
this last judgment is God the Father, and the agent of judgment, 
or the executor of judgment, is God the Son. You can turn 
to the book of Acts. in Acts chapter 17. You'll remember 
that that's Paul on Mars Hill, Paul at the Areopagus, and he 
preaches the gospel to Stoic and Epicurean philosophers. And 
in Acts 17, as he brings this to a conclusion, He says in verse 
30, "...truly these times of ignorance God overlooked, but 
now commands all men everywhere to repent, because He has appointed 
a day on which He will judge the world in righteousness." 
So that's the first statement. God has appointed a day wherein 
he will judge the world in righteousness, but note the agent of judgment 
or the executor of judgment. He says, by the man whom he has 
ordained. So it's the Lord Jesus Christ 
who has that task of executing the judgment of God in the day 
of judgment. And then note what Paul then 
says, he has given assurance of this to all by raising him 
from the dead. I love this because Paul at the 
Areopagus has been basically called to account for his preaching 
of Jesus and the resurrection. And he's got these two classes 
of philosophers, Epicureans and Stoics, and they want to know 
what these things are that he speaks of. They looked at him 
as an idle babbler, a seed thrower, a seed planter, one who had, 
you know, various ideas and thoughts and went about and just threw 
them out like seeds. And so he confronts these particular 
people, and one of the particulars involved is the resurrection 
from the dead. You'll note that in Paul's argument, 
he doesn't give 15 reasons why persons ought to believe that 
Jesus was raised from the dead. Paul was no evidentialist. He 
didn't say, well, I want to appeal to you in your rationality, and 
I want to give you all of these several lines of evidence so 
that you will make the good decision to affirm that there is such 
a thing as a resurrection. Rather, he uses the fact of the 
resurrection as an evidence or as a proof of the coming judgment 
of God. This is the gist of verse 31. He will judge the world in righteousness 
by the man whom he has ordained. He has given assurance of this 
to all, this judgment of the world in righteousness by the 
man whom he has ordained, by raising him from the dead. So 
that empty tomb certainly speaks a lot to us. Paul in Romans 4.25 
says that he was delivered up because of our offenses. He was 
raised for our justification. Certainly that tomb preaches 
that to us. The tomb preaches the love of 
Christ. It preaches the finished work 
of Christ, but it also preaches the judgment day to come. That's 
what Paul is saying here specifically in Acts 17.31. The assurance 
of the judgment to come is the fact that God had raised Christ 
from the dead. And then notice, the confession 
goes on to further identify this agent or executor of the judgment 
of God. It says, "...to whom all power 
and judgment is given of the Father." Notice in Matthew 28. 
Matthew 28, just looking at this idea of Him having the power 
or the authority, certainly speaks of what we find in Matthew 28 
in terms of the authority of Jesus Christ in a general and 
comprehensive sense. He says in verse 18, all authority 
has been given to me in heaven and on earth. But specifically 
with reference to the judgment to come, turn over to John's 
gospel in John chapter 5. We see that Christ has a comprehensive 
and universal sovereignty over all things, Matthew 28, and that 
includes particularly the role of judge, the role of agent, 
the role of executor of God's wrath upon those on the day of 
judgment. Notice in John 5, 22, for the 
Father judges no one. but has committed all judgment 
to the Son, that all should honor the Son just as they honor the 
Father. He who does not honor the Son 
does not honor the Father who sent Him. Verse 24, Most assuredly, 
I say to you, he who hears My word and believes in Him who 
sent Me has everlasting life and shall not come into judgment, 
but is passed from death into life. Most assuredly, I say to 
you, the hour is coming, and now is, when the dead will hear 
the voice of the Son of God, and those who hear will live." 
I think this is a reference to those, or to spiritual regeneration, 
to the new birth, and this answers to the first resurrection in 
the book of Revelation. For as the Father, verse 26, 
has life in Himself, so He has granted the Son to have life 
in Himself, and has given Him authority to execute judgment 
also, because He is the Son of Man. So that deals with something 
contemporaneous or presently. I say to you, the hour is coming 
and now is. But note in verse 28, do not 
marvel at this for the hour is coming in which all who are in 
the graves will hear his voice and come forth. This is a reference 
to the future judgment, to the resurrection of life and those 
who have done evil to the resurrection of condemnation. I can't have 
myself do nothing as I hear I judge and my judgment is righteous 
because I do not seek my own will but the will of the Father 
who sent me. So that highlights or demonstrates 
or illustrates his unique authority and qualification to render the 
judgment of God upon men. And then notice in Acts 10, Acts 
chapter 10, specifically in verse 38. Acts 1042, the end of Peter's 
sermon here. And he commanded us to preach 
to the people and to testify that it is he who was ordained 
by God to be judge of the living and the dead. Always appreciated 
Peter's words in verse 43. To him, all the prophets witness. 
that through his name whoever believes in him will receive 
remission of sins. Now certainly the idea of remission 
of sins through the name of Jesus ought to bring great encouragement 
to the people of God, but as well Peter helps us understand 
the prophets. What's Isaiah? What's Jeremiah? 
What's Micah? What's Hosea? What are the prophets 
writing about? To him all the prophets witness. 
They're speaking of and pointing forward to and testifying to 
the Lord Jesus Christ to come. So the fact of the Day of Judgment 
is set forth in the first paragraph. Notice as well in that first 
paragraph the activities of the Day of Judgment. After highlighting 
the fact that Jesus is uniquely qualified to do this judgment, 
it says, "...in which day not only the apostate angels shall 
be judged, but likewise all persons that have lived upon the earth 
shall appear before the tribunal of Christ." So the apostate angels, 
Paul says we will judge angels in 1 Corinthians chapter 6 and 
verse 3. 2 Peter and Jude deal with the 
judgment of angels as well, those apostate or those fallen angels. In fact, in 2 Peter chapter 2 
verse 4. For if God did not spare the 
angels who sinned, but cast them down to hell and delivered them 
into chains and darkness, to be reserved for judgment." So 
you see, Paul refers at times to elect angels, in contradistinction 
from these, what the Confession calls apostate angels, or what 
we better know them as, fallen angels. Well, they will meet 
their final end, or the confirmation of their everlasting judgment 
on that day of judgment. but as well the judgment of all 
men. And this is where we ought to 
really take to heart what the confession is telling us, because 
it is a comprehensive judgment. Note what it says, all persons 
that have lived upon the earth shall appear before the tribunal 
of Christ to give an account of their thoughts, words, and 
deeds. That doesn't promote in us a 
desire to live in a manner that is consistent with God's Word. 
I don't know what does. I mean, it's one thing to be 
judged for deeds done in the body, but we see that it's comprehensive. It's not just, you know, what 
I physically do and don't do, but it's also what I think, and 
it's also what I say. Jesus highlights the spirituality 
of the law in the Sermon on the Mount. He says, you have heard 
that it was said of old, or by those of old, you shall not commit 
adultery. But I say to you, everyone who looks upon a woman to lust 
has already broken the commandment in his heart. You see, God isn't 
just about the externals. It's not just about what we accomplish 
outside, but it's also about the thoughts and it's about the 
words. It's about the entirety of our 
being. Now, I was a bit remiss to find 
a particular passage that spoke to the day of judgment with reference 
to thoughts, but certainly the Scriptures highlight the thoughts 
of men are important. Notice in Hebrews 4, and God's 
word relative to the thoughts of men. I don't know if that scares anybody 
else, but the fact that you're going to give an account for 
your thoughts, I mean, that's a terrifying thing, isn't it? 
Notice in Hebrews 4.11, let us therefore be diligent to enter 
that rest, lest anyone fall according to the same example of disobedience. 
For the word of God is living and powerful and sharper than 
any two-edged sword, piercing even to the division of soul 
and spirit, and of joints and marrow, and is a discerner of 
the thoughts and intents of the heart. And there is no creature 
hidden from his sight, but all things are naked and open to 
the eyes of him to whom we must give account." Now that's not 
relative or it's not couched in the context of the Day of 
Judgment, but I think by extension we can make that observation. 
If the Word of God presently has that effect upon us, and 
no creature is hidden from the sight of Almighty God, it's certainly 
going to be the case that on the Day of Judgment, when we 
face the Christ who has been appointed to that task, our thoughts 
are going to be reckoned with. Notice in Revelation chapter 
2, specifically in verse 23, to the church at Thyatira, In verse 23 he says, ìI will 
kill her children with death, and all the churches shall know 
that I am He who searches the minds and hearts, and I will 
give to each one of you according to your works.î So certainly 
our thoughts will be weighed on the Day of Judgment. Let that 
sink in. If the Sermon on the Mount doesn't 
do it for you, which I think it should, you know, you've heard 
that it was said to those of old, you shall not murder, but 
I say to you, everyone who says to his, you know, brother, raka, 
or fool, is in the danger of the judgment of hellfire. I mean, 
those things ought to penetrate the hearts and minds of believers 
and cause us, by the grace of God, to try and regulate our 
thoughts. It's not the case that as long 
as you're not out murdering and as long as you're not out committing 
adultery, you can murder in your heart and you can commit adultery 
in your heart. And those are just two sins, two that Jesus appeals 
to in the Sermon on the Mount. But take that with reference 
to any of the commandments. You may not be bowing down to 
Baal. but in the sense that you are 
seeking first your kingdom and your righteousness, that is an 
idolatrous move when you put yourself or you prioritize yourself 
before the living God. Those are things that ought to 
penetrate the minds of the believer, and we ought to consider the 
fact that on the Day of Judgment, this thought or these thoughts 
are going to be searched out by my Lord. And then there are 
words. I think one of the classic texts 
is Matthew 12. Matthew chapter 12. specifically verse 36. Well, beginning in verse 33, 
either make the tree good and its fruit good, or else make 
the tree bad and its fruit bad, for a tree is known by its fruit. 
Brutivipers, how can you, being evil, speak good things? For 
out of the abundance of the heart the mouth speaks. A good man 
out of the good treasure of his heart brings forth good things, 
and an evil man out of the evil treasure brings forth evil things. But I say to you that for every 
idle word men may speak, they will give account of it in the 
day of judgment. For by your words you will be 
justified, and by your words you will be condemned." I don't 
think Jesus is saying, when you say the right things, that means 
you will be justified. No, the idea is similar to what 
we find in James. Those who have truly been justified 
by faith will demonstrate a life of practical godliness. It may 
not look like Paul's, it may not look like David's in his 
best days, but it will be a life of practical godliness. The same 
is true with our tongues. When we have been justified freely 
by His grace, We don't typically go on blaspheming or speaking 
things that are ungodly or unholy or unsavory or unrighteous. But 
Jesus says every idle word will be weighed on that day of judgment. 
Now just imagine that, the idle words. That's where my mind gets 
a bit dizzy. How much of our day is filled 
with idle words? How much of our day is filled 
with things that aren't unto necessary edification, that aren't 
unto the promotion of godliness and righteousness, but be assured 
that these things will be taken into account? on the Day of Judgment. And, of course, our deeds. That's 
what the Confession says. They will give an account of 
their thoughts, words, and deeds. And may I just say that another 
helpful thing with reference to this chapter, it promotes 
appreciation for the gospel, doesn't it? I mean, if we ponder 
the impact of this statement, we ought to praise God Almighty 
that Jesus Christ came, and that in His thoughts, and in His words, 
and in His deeds, He always perfectly, exactly, and entirely, and perpetually 
obeyed the Father's law. And we, because of the grace 
of God and the doctrine of imputation, receive His righteousness. Now, 
we ought not to take that and say, well, then it doesn't matter 
what I do. No, in sanctification we need to pursue righteousness 
in thoughts, words, and deeds, but we certainly ought to appreciate 
chapter 11 when we come to chapter 32. So the judgment is stated 
here. And then notice, it goes on to 
indicate that they will receive retribution or recompense. And it says, and to receive according 
to what they have done in the body, whether good or evil. Again, 
the idea of, you know, and some people read Matthew 25 this way 
at the end, with the sheep and the goats, and it, you know, 
Jesus gets very practical, you visited me in prison, you did 
these good things, or you didn't visit me in prison, or you didn't 
do these good things, and persons say, well, that must mean we're 
judged based on works. No, they're already sheep and 
goats before they stand before Jesus. It's that sheep do what 
sheep are supposed to do and goats do what goats do. The works 
manifest or evidence what is true in our hearts. If our hearts 
have been justified freely by His grace, then we ought to assume 
that good things will flow out of it. So it's not a justification 
by works, it's justification by faith manifested or evidenced 
by the works that we do. So that's the gist there. And 
one passage, just to sort of summarize this paragraph, Romans 
chapter 2, I think is good teaching. Not that Paul needs me to tell 
you it's good teaching, but it's good teaching on this subject 
concerning judgment. Romans 2, 5. But in accordance 
with your hardness and your impenitent heart, you are treasuring up 
for yourself wrath in the day of wrath and revelation of the 
righteous judgment of God, who will render to each one according 
to his deeds. Eternal life to those who by 
patient continuance in doing good seek for glory, honor, and 
immortality. But to those who are self-seeking 
and do not obey the truth, but obey unrighteousness, indignation, 
and wrath, tribulation, and anguish on every soul of man who does 
evil, of the Jew first and also of the Greek. But glory, honor, 
and peace to everyone who works what is good, to the Jew first 
and also to the Greek, for there is no partiality with God." And 
then that brings us to consider paragraph 2 and the goal of the 
Day of Judgment. Note in the first place the goal 
with reference to God. The end of God's appointing this 
day is for the manifestation of the glory of His mercy in 
the eternal salvation of the elect and of His justice in the 
eternal damnation of the reprobate who are wicked and disobedient. So the goal with reference to 
God is the manifestation of His mercy and the manifestation of 
His justice. Romans 9 ought to be in our minds 
at this particular part. Romans 9, 22 and 23. I think 
this goes a long way to answering the big question, why did God 
allow Adam to sin? Well, God decreed it in His plan 
and in His purpose so that He could send the Lord Jesus Christ 
to redeem His elect as a means by which God would manifest His 
grace and His mercy and His loving kindness in the salvation of 
His people. As well, He would manifest His 
judgment, His righteousness, and His wrath upon those who 
are not His people. Notice in Romans 9.22, what if 
God, wanting to show His wrath and to make His power known, 
endured with much long-suffering the vessels of wrath prepared 
for destruction, and that He might make known the riches of 
His glory on the vessels of mercy which He had prepared beforehand 
for glory, even us whom He called, not of the Jews only, but also 
of the Gentiles. You see, God demonstrates His 
wrath on those vessels prepared for destruction, that He might 
make known the riches of His glory on the vessels of mercy 
which He had prepared beforehand for glory. Now notice in verse 
21, does not the potter have power over the clay from the 
same lump It's not that some of the lump were righteous, virtuous, 
noble, holy, and pure, and others of the lump were wretched, reprobate, 
and wicked. This distinction, the distinguishing 
purpose, comes from God Himself. This is highlighted in the example 
of the twins in Romans 9, verse 10. And not only this, but when 
Rebecca also had conceived by one man, even by our father Isaac, 
For the children not yet being born, they're of the same lump, 
nor having done any good or evil, that the purpose of God according 
to election might stand, not of works, but of him who calls. 
It's the calling of God that is in view, and it is ultimately 
to manifest His glory in the salvation of sinners and in the 
damnation of the reprobate. And that is precisely Paul's 
argument in this section. And here in our confession, the 
end of God's appointing this day is for the manifestation 
of the glory of God. So we mustn't ever forget that. 
We look at things always relative to us. Now it's going to highlight 
our part in all of this, but the Bible ultimately is about 
God. The Bible is a theocentric book. The Bible is about the 
Father, the Son, and the Holy Spirit getting glory for Himself 
in that work of redemption by Jesus Christ for sinners. It's not in the first place about 
our glory. It's not in the first place about the realization of 
our dreams and our plans and our purposes and our hopes. That's 
not the first and primary purpose for the Bible. The first and 
primary purpose is for the glory of God. I remember several years 
ago hearing a sermon by Pastor Robert Elliott, and he mentioned 
the first question in the Westminster Shorter Catechism, which I hope 
all of us know, what is the chief end of man? Man's chief end is 
to glorify God and to enjoy Him forever. If you don't know that, 
Go home and learn it. It's a very happy question and 
answer for us to consider. But he said, or Robert Eliot 
said, if we ask the question, what is the chief end of God? 
God's chief end is to glorify God and to enjoy himself forever. Now we look at that and we say, 
well that sounds egocentric, that sounds selfish, that sounds 
wicked. God's holy and pure and righteous. If God seeks satisfaction or 
He seeks fulfillment outside of God, then God is guilty of 
idolatry. He is the chief, He is the highest. There is no expression of goodness, 
glory, and majesty apart from God. And so God is the theme 
and the scope and the focus of the entirety of the redemptive 
plan. And that's what's highlighted 
in the first place, the manifestation of the glory of His mercy. And 
I suggest that on that day when we stand before God and He brings 
to bear all of our sins, and I don't know how this is going 
to work, I don't have the logistics down. I mean, the Bible doesn't 
specify. It sets forth the fact we shall 
all stand before the judgment seat of Christ, 2 Corinthians 
5, and give an account of deeds done in the body, whether good 
or evil. Does he go by ethnic groups? Does he go by men first? 
I don't know. I like to think women and children 
go first. No, I'm just kidding. But how does it all flash out? And then other persons will say, 
well, you know, does he bring before our memory? Does he bring 
before our minds? Does he, does he, you know, sort 
of publicize it on a big screen, you know, big screen so everybody 
can see all the wicked things we've ever done? I don't know 
how all of that works, but this much I do know, that those who 
are in Christ will have opportunity to magnify the mercy of God when 
they see the Savior there who had blood for them, who had died 
for them, and who had risen again for them. It's because of Him 
that they enter into that eternal state. So it is the manifestation 
of the glory of His mercy in the eternal salvation of the 
elect. I love that. We don't have a 
temporal salvation. We don't have a partial salvation. Our salvation is eternal. In 
other words, when God begins a good work in us, He completes 
it unto the day of Christ, and He certainly doesn't end it then. 
And so when we go to this particular paragraph, we see it is for the 
manifestation of the glory of His mercy and of His justice 
in the eternal damnation of the reprobate who are wicked and 
disobedient. And I think that people struggle 
here too. That doesn't seem right. Well, it certainly seems right 
in our day and age when a judge sentences a rapist child molester 
to death. I hope that you rejoice, you 
bear the image of God. Justice and righteousness and 
the execution of judgment is to image God. The righteous rejoice 
at the execution of justice. And if we do so temporally over 
somebody who engages in wickedness on this earth, why should we 
impugn God with any evil or bad motives when He brings this to 
pass on the cosmic level? It is a manifestation of His 
justice in the eternal damnation of the reprobate who are wicked 
and disobedient. And then it goes on and highlights 
the specific goal with reference to man. So we see with reference 
to God, it manifests His mercy, manifests His judgment. With 
reference to man, it's spelled out in paragraph 2. For then 
shall the righteous go into everlasting life and receive that fullness 
of joy and glory with everlasting reward in the presence of the 
Lord. I mean, that's enough to carry 
us through the Sabbath, singing holy praise to God, isn't it? 
That's what's in our future. Then shall the righteous go into 
everlasting life and receive that fullness of joy." Now, we 
probably have good days on this earth. We probably have fun times 
on this earth. Just not too long ago, because 
it was the summer, we took the grandkids and went to that park 
in Cultus Lake. It's a little amusement park, 
and we just had a blast. It was such a fun day. The kids 
were good. Everybody was good. Nobody fell and hurt themselves. 
It was just a very pleasant, wonderful day. But I don't know 
that I've ever thought in terms of that fullness of joy and glory 
with everlasting reward. It's as if the confession parroting 
the Scripture is compounding these descriptive words to let 
us know that you can't even begin to imagine how good it's going 
to be. You can't even begin to touch just how glorious it is 
going to be for the people of God on that day. What we have 
in the Scripture, remember, is accommodated to us. We are not 
in a glorified state. We read these descriptions, we 
read these things, we see the saints standing before the throne 
in Revelation 7 day and night, and we really can't connect to 
that. Because it's hard for us to keep our minds engaged for 
an hour-long sermon on earth, isn't it? I mean, if the pastor 
or preacher goes 56 minutes or 61 minutes, we notice that. You 
highlight Spurgeon. Spurgeon says that preachers 
have an unwritten covenant with their people. Don't keep them 
long. But the people know that in 61 minutes or 60 minutes and 
2 seconds. He's going past. So we read Revelation 
7 and they stand before the throne of God day and night. We can't 
even connect with that. We can't even begin to enter 
in what it will be to serve the living and the true God without 
sin, without weariness, without sorrow, without pain, and without 
the thought of death. This is what Revelation sets 
forth to us to consider, and our confession says they receive 
that fullness of joy and glory with everlasting reward, but 
notice it's in the presence of the Lord. That's what makes heaven 
heaven. You know, people say, what do 
you think heaven's going to be like? You hear the popular parlance. 
They say, well, it's going to be that big basketball court in the sky. Basketball players like to think 
about that. I think it was Roy Rogers who said, you know, if 
dogs don't go to heaven, I don't want to be there. We all have 
this conception. If you happen to be a brain surgeon, 
heaven to you might be this big operating room. That's not where 
the Bible lays the emphasis. It's not on the pearly gates. 
It's not on the streets of gold. Those are incidental. What the 
focus is on is the Lamb is all the glory of Emmanuel's land. That's the thing that makes heaven 
heaven in the presence of the Lord. We will be with the darling 
of the joy of the gem of heaven himself. But it goes on to contrast 
and highlight the end of the reprobate, but the wicked who 
know not God and obey not the gospel of Jesus Christ shall 
be cast into everlasting torments and punished with everlasting 
destruction, note, from the presence of the Lord and from the glory 
of His power. So there is that positive infliction 
of punishment, but there is that loss of sense as well. It's not 
just the punishment of sense and then the loss of privilege. 
It'll be away from the presence of the Lord. Consider that the 
wicked in this earth benefit from the Lord, don't they? When 
the wicked got up this morning and they had bacon and eggs, 
that was a pleasantry for them. That was a good thing. They're 
going to benefit because of this beautiful day. I mean, is this 
gorgeous or what? Sunshine, it's not hot, it's 
just perfect, it's beautiful. The wicked benefit. Well, there's 
a day coming, and that day is the Day of Judgment, upon which 
they will be cast from the presence of the Lord, and they will no 
longer reap the benefits whatsoever from the Lord. There will not 
be steak or bacon and eggs or mangoes or anything like that 
for them to enjoy. They will be away from the presence 
of the Lord and from the glory of His power. So that's the goal 
of the Day of Judgment. Now notice finally the practical 
relevance of the Day of Judgment. Paragraph 3. It again highlights 
the certainty of this day as Christ would have us to be certainly 
persuaded that there shall be a day of judgment, and then it 
goes on to tell us why He would have us to be persuaded, both 
to deter all men from sin and for the greater consolation of 
the godly in their adversity. The purpose of this persuasion 
is to deter men from sin. As I said, we need to make sure 
we live in light of the fact that there's a coming day of 
judgment. You see this with children that aren't disciplined properly. 
They live as if there's no consequences, right? Worst thing you can do 
for your kids is let them live that way. You're not teaching 
them the truth about God's world. If you are not disciplining them 
and, you know, implementing the rod and the reproof, correcting 
them, showing them that there is accountability for their actions, 
you are not communicating to them the truth of God's Word. 
Because God's Word says there is accountability, there is movement. History is not cyclical, it doesn't 
just keep going in circles. It has a beginning, it has a 
middle, and it has an end. And that telos spells judgment 
for all men everywhere, and this ought to deter us from sin. We 
ought to live in light of the coming of our Lord Jesus Christ, 
and realize that we will give an account for the thoughts and 
the words and the deeds that we have engaged in. But it's 
that deterrent effect, and then notice, and for the greater consolation 
of the godly in their adversity. Sometimes believers are accused 
of having this pie-in-the-sky mentality. Well, it's not pie-in-the-sky 
mentality, it's the glory of Christ in heaven mentality. It's 
far better than pie-in-the-sky. Pie-in-the-sky isn't really that 
good, but we have something in our future that helps us deal 
with the present. We have something laid up for 
us in heaven that makes us able to deal with the thorns and the 
thistles and the hardships and the woes and the difficulties 
now. Brethren, there's nothing wrong with thinking that way. 
If you want to call it pie in the sky, I think you're wrong 
because Christ in heaven is far greater than pie in the sky. 
But we need to think in terms of that. Our present suffering 
cannot be compared to the eternal weight of glory that we have 
in our future. Doesn't Paul compare it that 
way? We have a momentary suffering. and an eternal weight of glory. 
That's what's on the balance scale. Those are given to encourage 
the people of God that in the midst of trial and suffering 
you can know it's always going to get better. It may not get 
better tomorrow, it may not get better in six months, it may 
not get better in six years, it may not get better in 60 years, 
but I know of a truth it's going to get better. Isn't that what 
we are supposed to do as believers? I mean, I'd like to meet more 
people that think about the glory of heaven to help them on this 
present earth. It will put a smile on your face, 
or at least in your heart, in the midst of the struggles and 
the trials and the difficulties that we presently face. You see 
how uniquely practical the confession of faith is, reflecting the uniquely 
practical Bible. It gives us data, it gives us 
information, and tells us how we ought to use it. It tells 
us how we ought to process it, and how we ought to be affected 
by it. And in this particular instance, it's for the greater 
consolation of the godly in their adversity. You see this with 
Job. Look at Job for a moment, Job chapter 1. You all know what happened with 
Job. By the time we get to 20 to 22, you know what's going 
on with Job. Job lost everything. He was told us he was a man of 
great possessions. Well, first his possessions are 
taken, and then his children are dead. And with reference 
to the children, I think that's probably what evokes this response. I don't think Job's upset about 
his cows, or his sheep, or his oxen, or his couches, or his 
cars, or his TVs. I don't think that's what occupies 
Job. Job, as a priest in his home, 
went to God and made intercession for his children lest they fall 
into sin. Job had an affinity for and a 
love for his children. Notice in Job 1.20 how he responds 
to the grief that he faced. Then Job arose, tore his robe, 
and shaved his head, and he fell to the ground and worshiped. 
Is that our response in the midst of adversity? We worship, we 
praise, we glorify, we honor. Certainly it's an expression 
of grief. He tore his robe and he shaved his head. Now that 
differs a bit from us, unless you're Cam and me, you don't 
shave your head typically. I don't think that's always reflective 
of grief and trial and all that, but you see those were customs 
utilized at the time to express grief. Whatever the custom is, 
the specific is the grief. It is grieving when children 
are lost, when property, possessions, houses, devastation, all of this 
evokes from Job a response. But he falls to the ground and 
he worships. And notice he says, naked I came 
from my mother's womb and naked shall I return there. Job doesn't 
forget the fact that he's mortal. Man is mortal. We are in this 
life for a season. There is no, you know, in fact 
everywhere we are guaranteed that we are going to exit this 
world by death. He highlights the sovereignty of God in this. 
The Lord gave and the Lord has taken away. Blessed be the name 
of the Lord. In all this, Job did not sin 
nor charge God with wrong. It's not that he didn't sin ever. 
He didn't sin in this circumstance. How would he have sinned if he 
charged God with wrong? But as we move through the book 
of Job, we see that his hope is forward-looking. Notice in Job 13, 15. It's one 
of the most glorious statements in all of Scripture, though He 
slay me, yet will I trust Him. That's what the godly say in 
adversity, though He slay me, yet will I trust Him. Notice 
in Job 19. Just trying to illustrate that 
godly people in the midst of adversity console their hearts 
with the reality that there is a day coming when they will enter 
into the presence of God. Notice in Job 19.25, for I know 
that my Redeemer lives. You see, Job was justified by 
faith in Christ. Job was not justified because 
he was blameless and upright man. He was a blameless and upright 
man because he was justified by grace through faith in Jesus. 
What does Jesus say in John 5, 39? You search the scriptures 
for in them you think you have eternal life, but these are they 
which testify of me. Job was not justified because 
he did these perfectly great and wonderful things. He was 
justified by looking to the promised Messiah who was to come to save 
his people from their sins. And Job says, I know that my 
Redeemer lives. And he shall stand at last on 
the earth, even knew the agency of Christ, as the executor of 
God's judgment. And after my skin is destroyed, 
this I know, that in my flesh I shall see God. Whom shall I 
see for myself? And my eyes shall behold, and 
not another. How my heart yearns within me. So you see, the godly 
in all ages find consolation in the reality that the Lord 
Christ will come. to judge the living and the dead. 
And then notice the final clause of the final section refers to 
the secrecy of that day. And by secrecy I don't mean, 
you know, secret society and ritualistic practices and drinking 
blood out of, you know, bowls or cups of blood. It just means 
we don't know it. It's a secret to us. We don't 
know that day, and that's what it says after that last section 
concerning adversity. So will He have that day unknown 
to men, that they may shake off all carnal security, be always 
watchful, because they know not at what hour the Lord will come. 
and may ever be prepared to say, Come, Lord Jesus, come quickly. 
Amen." So the reason for its secrecy, again, secrecy just 
bespeaks, you know, malintent or something, at least in my 
mind. It just means we don't know it. It's just something 
that is a secret to us. unknown to us. Perhaps unknown 
is a better word, at least for me. It is to shake off all carnal 
security. It is to be always watchful and 
to be ever prepared to say, even so, come Lord Jesus, come quickly. So those are some practical reasons 
for the Day of Judgment. And, just in conclusion, I cited 
these creeds earlier when we looked at chapter 31, but I think 
you must agree with me again that biblical eschatology is 
pretty simple. We haven't put up charts, we 
haven't entered dates, we haven't done any of that stuff. And I 
think if you track on the... I don't want to say track with 
me. I think the Matthew 24 Olivet Discourse is so conspicuously 
not about the final day of judgment. I think it is so conspicuously 
about the destruction of Jerusalem in AD 70. I think if you get 
that understanding, it will remove... In fact, this morning's passage 
What do we typically do when we hear of wars and rumors of 
wars? What do we typically do when we hear of famines and pestilences 
and earthquakes? We say, He must be coming back 
soon. Jesus says, these things are 
not the indicator that I'm coming back soon. We do the very opposite 
of what Jesus tells us there. Many false Christs will come 
and they will say this, that, and the other, but do not be 
deceived. Don't listen to the guy standing 
out there with his sandwich board saying there's 88 reasons why 
the rapture is going to happen in 1988. Don't listen to them. The presence of these things 
does not mean the any moment-ness of the return of Jesus. We do 
the opposite. I don't know how it became that 
way. How many times have you heard that? Well, these are the 
signs of the times. Jesus is coming back any day. But Jesus 
says these signs of the times indicate that I'm not coming 
back any day. How do you reconcile that? I mean, the end is not 
yet, he says. Don't be deceived. Don't be led 
astray. Don't be, you know, these prophecy mongers that would rather 
look at their charts and their whatevers and the Schofield Bible. Just listen to what the Bible 
says and you'll be better off. Or the creeds, the apostles' 
creed. Here's their development of eschatology. I believe in the resurrection 
of the body and the life everlasting. Amen. The Nicene Creed. I look 
for the resurrection of the dead and the life of the world to 
come. Amen. The Athanasian Creed. From whence 
he shall come to judge the quick and the dead. At whose coming 
all men shall rise again with their bodies. and shall give 
account for their own works. And they that have done good 
shall go into life everlasting, and they that have done evil 
into everlasting fire." It's really not that hard, is it? 
No charts, no special books, no special tapes. I'm not saying 
books and tapes, or CDs, or downloading, streaming. What is it now? MP3s? I don't know. Whatever it is, 
you don't need those to figure it all out if you just read what 
the text of Scripture says. Again, I'm not saying go burn 
your prophecy books or burn your... some books you probably should, 
but not some others. And then as well, I think, I 
hope we see the accountability that man sustains to God. This 
is increasingly more necessary, I think, in our day and age. 
We do have undisciplined children. We have a whole generation of 
kids that are being taught that there's no accountability. And 
it's being fostered by a godless state. It's being fostered by 
godless parents. It's being fostered by a godless 
society that doesn't matter. If you identify as a girl, then 
go into the girl's bathroom. If you identify as a boy, go 
into the boy's bathroom. If you identify as a cat, then 
wear a cat costume and drink milk out of a bowl. It doesn't 
matter. There's no accountability. This 
is coming from the top down. It is filtering through all levels 
of society. And what man desperately needs 
to hear is what Paul told those Epicureans and Stoic philosophers 
in Acts 17. He has appointed a day in which 
he will judge the world in righteousness. And he has furnished proof of 
this by raising Jesus Christ from the dead. There is accountability 
for your actions. There is accountability for your 
sins and your lawlessness and your wickedness. You need to 
make sure, we need to make sure that we impress that upon our 
generation. Let us pray. Our Father in heaven, 
we thank you so much for what the Scripture says concerning 
the good things that lay in store for the people of God. I pray 
that as we understand these things, it would be a consolation in 
our times of adversity, that we would look through the sorrows, 
that we would look through the pains, and that we would see 
the Lamb in His glory in Emmanuel's land. We ask as well, our Father, 
that you would help us, knowing the terror of the Lord, to persuade 
others to be reconciled to God through Jesus Christ the Lord. 
We thank you for that mercy that has been manifested in our own 
lives and salvation, and that will be manifested on that day 
when you bring your church into the fullness of joy. We ask that 
you bless our time this morning and evening as we worship you. 
May we do so in spirit and truth. And we pray through Christ our 
Lord. Amen.