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The world will be judged by Jesus Christ.
The person by whom God will judge the world, is Jesus Christ, God-man. The second person in the Trinity, that same person of whom we read in our Bibles, who was born of the Virgin Mary, lived in Galilee and Judea, and was at last crucified without the gates of Jerusalem, will come to judge the world both in his divine and human nature, in the same human body that was crucified, and rose again, and ascended up into heaven: Acts i. 11. “This same Jesus that is taken up from you into heaven, shall come in like manner, as ye have seen him go into heaven.” It will be his human nature which will then be seen by the bodily eyes of men. However, his divine nature, which is united to the human, will then also be present: and it will be by the wisdom of that divine nature that Christ will see and judge.
Here naturally arises an inquiry, Why is Christ appointed to judge the world rather than the Father or the Holy Ghost? We cannot pretend to know all the reasons of the divine dispensations. God is not obliged to give us an account of them. But so much may we learn by divine revelation, as to discover marvellous wisdom in what he determines and orders with respect to this matter. We learn,
1. That God seeth fit, that he who is in the human nature, should be the judge of those who are of the human nature:John v. 27. “And hath given him authority to execute judgment also, because he is the Son of man.” Seeing there is one of the persons of the Trinity united to the human nature, God chooses, in all his transactions with mankind, to transact by him. He did so of old, in his discoveries of himself to the patriarchs, in giving the law, in leading the children of Israel through the wilderness, and in the manifestations he made of himself in the tabernacle and temple: when, although Christ was not actually incarnate, yet he was so in design, it was ordained and agreed in the covenant of redemption, that he should become incarnate. And since the incarnation of Christ, God governs both the church and the world by Christ. So he will also at the end judge the world by him. All men shall be judged by God, and yet at the same time by one invested with their own nature.
God seeth fit, that those who have bodies, as all mankind will have at the day of judgment, should see their judge with their bodily eyes, and hear him with their bodily ears. If one of the other persons of the Trinity had been appointed to be judge, there must have been some extraordinary outward appearance made on purpose to be a token of the divine presence, as it was of old, before Christ was incarnate. But now there is no necessity of that: now one of the persons of the Trinity is actually incarnate, so that God by him may appear to bodily eyes without any miraculous visionary appearance.
2. Christ hath this honour of being the judge of the world given him, as a suitable reward for his sufferings. This is a part of Christ’s exaltation. The exaltation of Christ is given him in reward for his humiliation and sufferings. This was stipulated in the covenant of redemption; and we are expressly told, it was given him in reward for his sufferings,Phil. ii. 8-12. “And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess, that Jesus Christ is Lord, to the glory of God the Father.”
God seeth meet, that he who appeared in such a low estate amongst mankind, without form or comeliness, having his divine glory veiled, should appear amongst men a second time, in his own proper majesty and glory, without a veil; to the end that those who saw him here at the first, as a poor, frail man, not having where to lay his head, subject to much hardship and affliction, may see him the second time in power and great glory, invested with the glory and dignity of the absolute Lord of heaven and earth; and that he who once tabernacled with men, and was despised and rejected of them, may have the honour of arraigning all men before his throne, and judging them with respect to their eternal state! John v. 21-24.
God seeth meet that he who was once arraigned before the judgment-seat of men, and was there most vilely treated, being mocked, spitted upon, and condemned, and who was at last crucified, should be rewarded, by having those very persons brought to his tribunal, that they may see him in glory, and be confounded; and that he may have the disposal of them for all eternity; as Christ said to the high priest while arraigned before him, Matt. xxvi. 64. “Hereafter ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven.”
3. It is needful that Christ should be the judge of the world, in order that he may finish the work of redemption. It is the will of God, that he who is the redeemer of the world should be a complete redeemer; and that therefore he should have the whole work of redemption left in his hands. Now, the redemption of fallen man consists not merely in the impetration of redemption, by obeying the divine law. and making atonement for sinners, or in preparing the way for their salvation, but it consists in a great measure, and is actually fulfilled, in converting sinners to the knowledge and love of the truth, in carrying them on in the way of grace and true holiness through life, and in finally raising their bodies to life, in glorifying them, in pronouncing the blessed sentence upon them, in crowning them with honour and glory in the sight of men and angels, and in completing and perfecting their reward. Now, it is necessary that Christ should do this, in order to his finishing the work which he hath begun. Raising the saints from the dead, judging them, and fulfilling the sentence, is part of their salvation; and therefore it was necessary that Christ should be appointed judge of the world, in order that he might finish his work. (John vi. 30, 40. chap. v. 25-31.) The redemption of the bodies of the saints is part of the work of redemption; the resurrection to life is called a redemption of their bodies, (Rom. viii 23.)
It is the will of God, that Christ himself should have the fulfilling of that for which he died, and for which he suffered so much. Now, the end for which he suffered and died was the complete salvation of his people; and this shall be obtained at the last judgment, and not before. Therefore it was necessary that Christ be appointed judge, in order that he himself might fully accomplish the end for which he had both suffered and died. When Christ had finished his appointed sufferings, God did, as it were, put the purchased inheritance into his hands, to be kept for believers, and be bestowed upon them at the day of judgment.
4. It was proper that he who is appointed king of the church should rule till he should have put all his enemies under his feet; in order to which, he must be the judge of his enemies, as well as of his people. One of the offices of Christ, as redeemer, is that of a king; he is appointed king of the church, and head over all things to the church; and in order that his kingdom be complete, and the design of his reign be accomplished, he must conquer all his enemies, and then he will deliver up the kingdom to the Father: 1 Cor. xv. 24, 25. “Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule, and all authority and power. For he must reign till he hath put all enemies under his feet.” Now, when Christ shall have brought his enemies, who had denied, opposed, and rebelled against him, to his judgment-seat, and shall have passed and executed sentence upon them, this will be a final and complete victory over them, a victory which shall put an end to the war. And it is proper that he who at present reigns, and is carrying on the war against those who are of the opposite kingdom, should have the honour of obtaining the victory, and finishing the war.
5. It is for the abundant comfort of the saints that Christ is appointed to be their judge. The covenant of grace, with all its circumstances, and all those events to which it hath relation, is every way so contrived of God, as to give strong consolation to believers: for God designed the gospel for a glorious manifestation of his grace to them; and therefore every thing in it is so ordered, as to manifest the most grace and mercy.
Now, it is for the abundant consolation of the saints, that their own Redeemer is appointed to be their judge; that the same person who spilled his blood for them hath the determination of their state left with him; so that they need not doubt but that they shall have what he was at so much cost to procure.
What matter of joy to them will it be at the last day, to lift up their eyes, and behold the person in whom they have trusted for salvation, to whom they have fled for refuge, upon whom they have built as their foundation for eternity, and whose voice they have often heard, inviting them to himself for protection and safety, coming to judge them.
6. That Christ is appointed to be the judge of the world, will be for the more abundant conviction of the ungodly. It will be for their conviction, that they are judged and condemned by that very person whom they have rejected, by whom they might have been saved, who shed his blood to give them an opportunity to be saved, who was wont to offer his righteousness to them, when they were in their state of trial, and who many a time called and invited them to come to him, that they might be saved. How justly will they be condemned by him whose salvation they have rejected, whose blood they have despised, whose many calls they have refused, and whom they have pierced by their sins!
How much will it be for their conviction, when they shall hear the sentence of condemnation pronounced, to reflect with themselves, how often hath this same person, who now passes sentence of condemnation upon me, called me, in his word, and by his messengers, to accept of him, and to give myself to him! How often hath he knocked at the door of my heart! and had it not been for my own folly and obstinacy, how might I have had him for my Saviour, who is now my incensed Judge!
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