James Domm
Chapter 32: The Last Judgment
It is most appropriate that Confession should conclude with the last great act of redemptive history—a final judgment at Christ’s second coming, at which all men who have ever lived will be judged and consequently enter everlasting life, or everlasting punishment. A very solemn and sobering subject is before us.
Outline:
I. A General Overview of the Last Judgment (Par. 1)
II. The Goal of the Last Judgment (Par. 2)
III. The Present Practical Impact of the Last Judgment (Par. 3)
I. The General Overview of the Last Judgment (Par. 1)
Six things are mentioned in Par. 1 by way of overview concerning the last judgment.
1) Its Author: Who is the author of the last judgment? “God…will judge the world.” God the Father is the author of the last judgment. It is according to His appointment that Christ will sit upon His judgment seat and judge the nations. Acts 17:31: “…He (God) has fixed a day in which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all men by raising Him from the dead.”
2) Its Occasion: When will the last judgment take place? “God hath appointed a day wherein He will judge.” That day is obviously the last day—a day after which there are no more days, as least not in the way we presently think of days. Jesus said in John 12:48: “He who rejects Me, and does not receive My sayings, has one who judges him. The word I spoke is what will judge him at the last day.”
3) Its Object: Who will be judged? “God will judge the world.” Notice in the latter part of the paragraph: “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.” Concerning the judgment of the apostate angels, see Jude 6. More will be said about the objects of the last judgment later.
4) Its Manner: How will the last judgment be carried out? “God will judge the world in righteousness.” God will execute the last judgment in accordance with His own perfect standard of righteousness.
5) Its Mediator: By whom will the last judgment be carried out? “God will judge the world in righteousness by Jesus Christ, to whom all power and judgment is given of the Father.” Notice in the latter part of the paragraph: “All persons that have lived upon the earth shall appear before the tribunal of Christ.” John 5:22: “For not even the Father judges anyone, but He has given all judgment to the Son.” Matthew 28:18: “Jesus came up and spoke to His disciples saying, ‘All authority has been given to Me in heaven and on earth.’” 2 Corinthians 5:10: “For we must all appear before the judgment seat of Christ, that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad.” Christ is the Mediator of the last judgment.
6) Its Activities: What particular activities will characterize the last judgment? The activities of giving and receiving. “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.” In the last judgment, those who are judged will give an account to the Judge, and they will receive from the Judge what is due them.
It’s evident that much of the language in Par. 1 is taken directly from Acts 17:31. At least the first five points in our overview are explicit in this text (Author, Occasion, Object, Manner, and Mediator). Several of the elements in our overview are also explicit in 2 Corinthians 5:10. Other texts include Matthew 16:27, Matthew 25:31-46, Romans 2:6-16, 2 Thessalonians 1:5-10, 2 Peter 3:1-13, and Revelation 20:11-15. These are among the key texts in the Bible that are concerned with the last judgment. Taken together, these texts make plain at least three things about the last judgment. 1. It occurs at the second coming of Christ. 2. It is absolutely universal in scope. 3. It results in eternal life for the righteous, or eternal punishment for the wicked.
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At the second coming of Christ, all men who have ever lived will be judged. Whereupon the righteous will enter into eternal life, and the wicked into eternal punishment. Granting this, at least 2 important things are implied:
1) The biblical doctrine of a general resurrection and a general judgment are impossible to reconcile with any form of premillenialism. If both the righteous and the wicked are raised and judged at Christ’s second coming, who is left to populate the millennium which is supposed to take place for a thousand years after Christ’s second coming? Every premillennialist teaches that there remain unresurrected, wicked people during the millennium after the resurrection of the righteous at Christ’s second coming. But how can that be true if the resurrection and judgment which take place at Christ’s second coming are universal and general?
2) The biblical doctrine of a general resurrection and a general judgment are impossible to reconcile with popular easy-believism. It is commonly taught in our day that there will be at least two different judgments: one for Christians, and one for the unsaved. Those who have made a decision for Christ go the judgments for Christians. At this judgment their deeds don’t determine whether they’re eternally saved, because, it is said, ‘salvation is by grace and not works.’ Their deeds only determine how many rewards and crowns they’ll receive in glory. In this judgment of believers, the question of one’s salvation isn’t the issue, but the degree of one’s reward.
The problem with this teaching is that, according to the Bible, what is at stake in the last judgment is exactly whether or not we are believers in Christ. Furthermore, the Bible is equally clear that both believers and unbelievers will appear at the same judgment. This is clear from the texts just cited. To assert that such teaching is legalism reveals ignorance about the basics of gospel salvation. It is true that salvation is not by works, but its whole point is to produce works. Justification is by faith in Christ. Judgment is according to works, because our works, taken as a whole, manifest our character, and our character manifests our relationship to Christ, and the presence or absence of faith in Him.
II. The Goal of the Last Judgment (Par. 2)
Two things about the goal of the last judgment are asserted in Par. 2.
1) The Identity of the Goal: Par. 2a: “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:” The goal of the last judgment is two-fold. It is for the manifestation of God’s mercy in the salvation of the elect. And it is for the manifestation of God’s justice in the damnation of the reprobate. Romans 11:36 declares: “For from Him and through Him and to Him are all things. To Him be the glory forever. Amen.” The ultimate purpose of all things is the manifestation of God’s glory. So it is with the last judgment. It is for the manifestation of the glory of God in His mercy to the elect. And it is for the manifestation of the glory of God in His justice to the reprobate. All things terminate on God, not man. So it is with the last judgment. Its terminating point is God. In our man-centered world, man’s interests and man’s comfort are thought to be the highest goals. But this world is not man’s. It’s God’s, and all things exist because of Him and for Him. The last judgment is more about God than it is about man. We must resist the man-centered thinking that prevails in our society and world, or else we will find certain truths revealed in the Bible to be harsh and intolerable—including the truth of divine judgment and the truth of eternal punishment. If we cease to have a God-centered perspective, these truths will seem extreme, and we’ll be tempted to question them and doubt them. We might even abandon them altogether.
Let us never forget that the ultimate goal of the last judgment isn’t man, but God. It is for the manifestation of His mercy and His justice. We sometimes hear people saying, “If God were truly good, why doesn’t He do something about all the terrible things that go on in the world?” He will. He’s going to do something about it. We have no right to question God’s ways or God’s times, especially in light of the fact that the curse was introduced by our rebellion and disobedience. We are the reason for the misery and sorrow that is in the world. God’s mercy is the reason for the mitigation of that sorrow.
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Notice one more thing before we continue. The assertion in the first part of Par. 2 reminds us that all mankind is divided into 2 great categories: the elect and the reprobate—two groups of people chosen and foreordained for two distinctly different destinies. The elect have been chosen for the praise of His glorious grace (Ephesians 1:6). The reprobate have been chosen for the praise of His justice (Proverbs 16:4) The Lord has made everything for its own purpose, even the wicked for the day of evil.
2) The Realization of the Goal: Par. 2b: “…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 aside into everlasting torments, and punished with everlasting destruction, from the presence of the Lord, and from the glory of His power.” Two distinct ends, two distinct destinies are in store for these two groups of people—everlasting glory and blessedness for the righteous, and everlasting misery and torment for the wicked. There will be blessedness for the righteous and misery for the wicked. How often do men get that backwards. The wicked often think that it shall go well for them, and the righteous often think that it will not go well for them.
How should Christians think about the last judgment? Look at the following texts. John 5:24, 29 Matthew 25:21 Romans 2:6, 10 1 Corinthians 4:5 2 Thessalonians 1:6, 7 2 Timothy 4:8 How does the Bible indicate a Christian should think about the last judgment? The Christian should not view the last judgment with fear and dread, but with joyful anticipation of divine approval and reward. In the Day of Judgment, God isn’t going to parade our sins and faults and failings before the universe. He isn’t going to rub our noses in our sin, as it were, in order to shame us. No, our sins are covered in the blood of Christ. He has declared in His Word: “I will remember their sins no more” (Hebrews 8:12). Nothing but blessing and reward await those who are trusting in Christ, in that day. To be sure, the day of judgment isn’t something that should be thought of lightly or glibly by Christians. But neither should it be dreaded. Isn’t it ironic that those who have no real grounds for hope and confidence in the day of judgment are often so casual about it, while those who have every reason to anticipate that day with joy and confidence are often gripped with fear and dread as they think of it. If you profess Christ, but have weak assurance, and tremble at the thought of the approaching day of judgment, what does the Word of God indicate should be your attitude as you think of it? These texts are clear. The Christian’s homecoming will be a time of great joy.
III. The Present, Practical Impact of the Last Judgment (Par. 3)
How should the doctrine of the last judgment impact us? What practical effect should it presently have upon us? Two things are asserted in Par. 3 concerning the present, practical impact of the last judgment.
1) Concerning What Is Known and Certain About the Last Judgment: Par. 3a: “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…” The knowledge that a day of judgment has been appointed is intended to discourage all men from sin, and to encourage the people of God in the midst of their sufferings and trials. The Word of God is clear in asserting that there will be a day of judgment.
2) Concerning What Is Unknown and Uncertain About the Last Judgment: Par. 3b: “…so will He have the 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” The uncertainty of the precise date of the last judgment isn’t intended to produce predictions or speculation about dates and times. Rather, it is intended to make us watchful. See Mark 13:33-37. Furthermore, what is unknown and uncertain about the last judgment is intended to make us eager for that day to come—eager for the return of Christ on that day. The eager expectation of Christ is one the earmarks of true conversion. See Romans 8:23 1 Corinthians 1:7, 1 Thessalonians 1:8-10. These are among the present, practical effects that the doctrine of final judgment is to have upon us.
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Before concluding, let’s consider several things about The Biblical Doctrine of Endless Punishment. Par. 2 refers to this no less than three times, using the following expressions: “eternal damnation”, “everlasting torments”, and “everlasting destruction.” No one has ever seriously questioned whether the language of the Confession is intended to teach the doctrine of endless punishment. But many have denied this doctrine. Even some evangelicals have denied this doctrine. This seems to be the popular thing to do at the present time. We can demonstrate the truth of eternal punishment from the Scriptures in at least two ways.
1) From the Positive Assertions of Scripture: The Bible makes positive assertions of the eternal punishment of the wicked. See Matthew 3:12 and the parallel in Luke 3:17. See also Matthew 18:8, Matthew 25:41, 46, Mark 9:43, 48, 2 Thessalonians 1:9, Hebrews 6:1, 2, Jude 6, and Revelation 14:10, 11. One wonders how such clear and unmistakable assertions could be understood to teach something other than endless punishment. But the human heart is never at a loss as to find ways to twist and evade the clear statements of Scripture. Some have objected that the terms ‘eternal’ and ‘everlasting’ in these passages may designate limited or finite duration. We can counter this objection in at least three ways.
1) While it is true that these terms may, in some cases, designate a time period of finite duration (‘age-long punishment’), it cannot be doubted that if the biblical writers wished to express the idea of eternal duration, these were the best and only words that were available to them. Charles Hodge wrote: “The strongest terms which the Greek language affords are employed in the NT to express the unending duration of the penal torments of the lost. The very same terms are used to express the eternal existence of God (1 Timothy 1:17 Romans 1:20 Romans 16:26), of Christ (Revelation 1:18), of the Holy Ghost (Hebrews 9:14), and the endless duration of the happiness of the saints.”
2) In the vast majority of cases, the meaning of these terms is that of endless duration. When used in connection with the age to come, and not of this age, it universally refers to endless duration. William G.T. Shedd wrote: “In by far the greater number of instances, aivw,n and aivw,nioj refer to the future infinite age and not to the present finite age—to eternity and not to time. Says Stuart, ‘In all instances in which aivw,nioj refers to future duration, it denotes endless duration.’”
3) The language which refers to the eternal blessedness of the righteous is strictly parallel to that which refers to the eternal torment of the wicked. Thus, any argument which denies the eternality of the punishment of the wicked also undercuts the eternal duration of the blessedness of the righteous. Matthew 25:46: “And these will go away into eternal punishment, but the righteous into eternal life.”
2) From the Miscellaneous Expressions of Scripture: Various expressions are used in the Bible to convey the utter hopelessness and endlessness of hell. See Matthew 13:41, 42, Matthew 24:51, and Matthew 25:30. The warning about the unpardonable sin includes this idea. See Matthew 12:31, 32 and the parallel in Mark 3:29. The words of Jesus in Matthew 26:24 and the parallel in Mark 14:21 imply the hopelessness and endlessness of hell. Matthew 26:24: “The Son of Man is to go, just as it is written of Him; but woe to that man by whom the Son of Man is betrayed! It would have been good for that man if he had not been born.” The resurrection state is viewed everywhere in the Bible as the final and eternal human condition. But the Bible clearly states that the wicked will be raised bodily for the purpose of enduring divine wrath (Daniel 12:2 John 5:29).
The Scriptural evidence puts beyond any doubt the everlasting nature of the torments of the wicked in hell. Two popular heresies have challenged the biblical doctrine of endless punishment.
1) Universalism: Universalism teaches that all men without exception will one day be saved. Against this stands the uniform witness of Scripture that the righteous and the wicked have their respective destinies—destinies that contrast sharply with one another. Universalism also necessarily involves the salvation of Satan. If it is said that all men will be saved, but not Satan, then it becomes necessary to remind them that damned men suffer the same end as the devil and his angels. Matt. 25:41: “Then He will also say to those on His left, ‘Depart from Me, accursed ones, into the eternal fire which has been prepared for the devil and his angels’” Furthermore, universalism sets aside the words of Jesus when He said that it would have been better for some men not to have been born. For if universalism is true, then it’s always better to have been born.
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Shat evidence does universalism bring forth from Scripture in support of itself? The universal language of Scripture (‘all men’, ‘the world’, etc.). This evidence may be refuted by the same considerations that may be used refute Arminianism. Such language in Scripture doesn’t refer to all men without exception. It is restricted in its scope. The fact is that universalism can find no support in Scripture because the Scripture doesn’t teach it. The same can be said for another popular heresy:
2) Annihilationism: This is more popular in our day than is universalism. Jehovah’s Witnesses teach a form of annihilationism. Some evangelicals have shown sympathy for it. Annihillationism teaches that at some point, after a period of punishment in hell, both the bodies and souls of the wicked will be extinguished into non-existence. The punishment for sin, death, and the second death is viewed as final extinction, or absolute annihilation. At least three Scriptural objections can be brought against this heresy. First: It makes nonsense out of Jesus’ statement that it would have been better for some men not to have been born, because it would mean that ultimately their condition will be exactly as if they had never been born. Secondly: It equates the biblical language of destruction with the philosophical idea of annihilation. In the Bible, destruction isn’t putting something into non-existence. It means to ruin. Thirdly: Annihilationism perverts the biblical teaching regarding the penalty for sin. When Jesus suffered as the Substitute for His people and took upon Himself the penalty for their sins, He wasn’t annihilated. He was tormented in body and soul. Annihilationism logically contradicts the doctrine of substitutionary atonement.
The words of Dr. Sam Waldron are an appropriate note to conclude this chapter on. “Any doctrine of the love of God which ends up doubting or denying the doctrine of eternal punishment is a false doctrine. It is a doctrine that emasculates God by underestimating his perfect justice, and by minimizing the radical evil of sin. Do not confuse firm insistence upon the doctrine of eternal punishment with sadistic delight in it. It was the One who could with perfect accuracy say of Himself that He was gentle and humble who in the Scriptures most frequently and insistently and vividly warned of the danger of eternal fire.”
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