Translated from Theoretico – Practica Theologia: Theoretical and Practical Theology
Book 8, Chapter Four, Page 1191
Revelation 7:1 through Revelation 11.
And after this I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow upon the earth, nor upon the sea, nor upon any tree, etc.
SOURCE
I. We have examined the dispensations of the covenant of grace under the Patriarchs, under Moses, and under Christ: now nothing remains except to proceed to the dispensation of the same covenant under eternity. This will indeed begin in this life; but it will continue and be consummated after this life, through these seven stages; for there will occur 1. The Return of Christ. 2. The Abolition of the Antichrist. 3. The Resurrection of the dead. 4. The Final Judgment. 5. The Justification and condemnation of men. 6. The Consummation of the ages and the handing over of the kingdom. 7. Eternal life.
All these things, if they are not explicitly narrated, at least are implied at the opening of the seventh seal, which is explained by John in Revelation chapters 7 up to 11 inclusive. Do not expect from us, Reader, that we resolve these chapters individually and represent those seven stages in that order from them; for they lie scattered throughout the entire context. However, the state of the Church under eternity is made clear from many things; when (1) chapter 7:9, the martyrs under this age are said to have stood before the throne of God and before the Lamb, clothed in white robes, holding palm branches of victory in their hands, praising God and the Lamb, together with angels around the throne of God, with the Elders and four Living Creatures, which certainly pertain to the state of eternity: when also chapter 10:6 says that he swore that after these things there shall be no more time when the mystery of God is to be fulfilled. With these things having been touched upon, we shall now proceed to a concise analysis and exegesis of the text.
EXEGETICAL PART
II. Therefore, the text presents the state of the Church under eternity, regarding its Preparation in Chapter 7. In it occur:
1. The care of Christ concerning the sealing of the Elect, restraining the four Angels at the four corners of the earth, who would harm the earth and sea (Chapter 7:1-4). This signifies, before the impending state of eternity, the return of Christ for judgment at the end of the previous sixth age, with most pernicious disturbances to come upon the earth, both from schisms and heresies; and also from persecutions, permitted by the four Angels, according to the power given to them by God, which must be restrained for a time so that they do not harm the Elect. Therefore, the last times will not be as peaceful as many imagine, according to what the Savior foretells in Matthew 24:5-32, Luke 18:8, and Paul in 2 Timothy 3.
2. The sealing of the Elect (verses 3-9), out of the twelve tribes of Israel, and the promise of an innumerable multitude of elect. To these a sign is as it were placed on their foreheads, by which they are inwardly distinguished by the angels for preservation.
3. The adornment and glorification of the martyrs, then resurrected, together with the Angels, Elders, and Living Creatures (verse 9 to the end), which pertain to the life and glory of the state of eternity.
4. The execution, under the sounding of the seven angels’ trumpets, in which is narrated
A. The reconciliation and intercession of Christ, under the sounding of the trumpets, symbolized by the Angel of the covenant standing at the altar with a censer, who, together with his sacrifice, offered the prayers of the Saints to God; and afterwards cast fire from the censer upon the earth, from which came voices, thunders, lightnings, and an earthquake, that is, most terrible persecutions arise on the earth (Rev. 8:5).
B. The trumpets themselves, seven in number, by which the destruction of the Antichrist, contemporaneous with the coming of Christ, seems to be symbolized through various stages. Of these,
1. The first shook hail and fire mixed with blood, by which the third—that is, all the grass of the earth—was burned up. These undoubtedly signify the most dreadful persecutions, preceding the day of final judgment. However, who they are, what kind, and from what causes they arise, we shall only understand at last when the prophecy is fulfilled (Rev. 8:7).
2. The second, at which a great and burning mountain was cast into the sea, so that a third part of the sea was turned into blood, and a third part of living creatures died, and a great part of ships was destroyed. By the mountain, Scripture usually designates Babylon (Jeremiah 51:25; Isaiah 13:2). This is the seat of the Antichrist according to the tenor of the Apocalypse (Revelation 14:8; 16:19; 17:5, etc.). By the sea surrounding the land, its vastness is indicated (Revelation 18:2, 10). By blood, slaughter; by death, destruction, which also extends to inanimate things, e.g., ships. How these things are to be accomplished: the day will teach (verses 8-9).
3. The third, a great star, burning like a lamp, whose name was Wormwood, which was bitter, fell upon a third part of the earth (verse 11). By stars, Scripture prophetically understands kings (Isaiah 14:12 and 34:4). Who this king is, by what bitter name, and in what manner he will trample a third part of the earth, the day of fulfillment will reveal.
4. The fourth, by which a third part of the sun, moon, and stars was struck, so that a third part of them was darkened, so that neither day shone nor night, for a third part (verse 12), seems to signify the majesty of the city of Rome, whether civil or ecclesiastical, being overshadowed: so that the sun, to which the consulship is as it were assigned in heaven, denotes the supreme dominion of the Pontiff over cities and provinces; the moon and stars represent the authority of the Senate and other subordinate magistrates, so that they lose a great part of their brightness. Scripture customarily uses these lights to symbolize the power and empire of kingdoms and cities (Isaiah 13:10; 50:20; Jeremiah 15:9; Ezekiel 32:7). How these things are to be accomplished, their outcome will prove in due time. Greater evils are foretold following these, by an angel flying through heaven, proclaiming yet three more grievous Woes.
5. The fifth is described in chapter 9, verses 1-12. Where a certain great star falls from heaven to earth, to which power is given to open the abyss, from which arises smoke that has darkened the sun and the air, from which locusts emerge, whose astounding number and appearance, as well as their painful stings, are described. They have a king over them, whose name in Hebrew is Abaddon, in Greek Apollyon, [Destroyer] under whose rule men will be tormented so much that they will desire to die but will not be able. However, the power to harm is limited in several ways: partly with regard to persons, so that they do not harm the Elect; partly with regard to the kind of harm, so that they do not kill but only torment; partly with regard to duration, for only five months. Some interpret this great star as Muhammad or Mohammedanism; but this is erroneous, since he does not pertain to the seventh seal nor has he yet fallen upon the earth while his dominion and power still prevail excessively. Why should we not understand it as the Antichrist and his ruin from the ecclesiastical heaven? To him is given the power to open the abyss or hell, from which arises infernal doctrine that has excluded the locusts, i.e., monks, and others of that sort—champions and defenders of papal superstition: these also had their king named Abaddon & Apollyon, i.e., Satan. Meanwhile, by the merciful providence of God, their harmful power has been restrained so that they do not harm the Elect but only those who do not have the seal of God on their foreheads (2 Timothy 3:19), nor do they completely take away life but leave it to them, making life harsher than death; and finally, this violence will not last beyond five months (Matthew 24:22) or 150 days, or five years (or rather natural years), with the final judgment now imminent. We will fully understand this symbolism when it is fulfilled.
6.The sixth, where first the release of the four Angels of the Euphrates is commanded by Christ, that is, of all evil angels from the four parts of the world (verses 13-14); then the execution of this command, whereby they are prepared for the hour, day, month, and year to kill a third part of the world (verse 15), to the number of one thousand two hundred horsemen (verse 16), whose armor is represented in parts as quite horrible (verse 17). Added to their effect is that a third part of mankind will perish by smoke, sulfur, and fire coming out of their mouths; yet, despite these great judgments of God, the rest have not turned away from their sins (verses 18-21). The symbolism of this persecution, preceding closely on the day of judgment, the day of fulfillment will explain.
7. The seventh, the final one, is described in chapters 10 and 11, concerning its
I. Preparatory aspects, represented quite copiously and distinctly. That is, it is explained that after this last trumpet, (1) all the kingdoms of this world are to be abolished, and consequently the consummation of the ages is to come. (2) The mystery of God is to be finished, as He revealed to His servants the prophets (Revelation 10:7). He had revealed to Daniel four future supreme empires under the idea of four beasts (Daniel 2:31-46 and 7:2, 10, 28), all of which are to be abolished. Then (3) after this is done, under the times and half a time (Daniel 7:26, 27), and no longer existing times (Revelation 10:6), the kingdoms of this world will cease to exist, and the kingdom of the Lord and His Christ will come (Revelation 11:15), and thus, Christ will reign forever with His Saints. This is the sum of the period of eternity. It will be helpful to examine these preparatory matters a little more distinctly. Therefore, it is represented…
(a) The coming or descent from heaven of some mighty Angel, chapter 10:1. “And I saw a strong Angel descending from heaven.” And who is that strong Angel? Certainly the Angel of Jehovah, the Angel of the covenant, the Angel of appearances, as appears from his subsequent description, which cannot fit any other Angel: by the actions assigned to him in this and the following chapter, by the parallelism with Daniel chapter 12:7, where is described a man clothed in linen who raised his right and left hand towards heaven and swore by Him who lives forever, that after time, times, and half a time, etc. Who is both Michael & Christ; compare Daniel 12:1,6,7 with Daniel 10:4-6 and Revelation 10:1-7.
(b) His appearance is supremely glorious — as the mighty Angel, or rather the mighty God (Isaiah 9:6) — descending from heaven to judge the living and the dead. He is clothed with a cloud, the emblem of divine majesty (2 Chronicles 6:1); wearing a rainbow on His head as a crown; with a rainbow encircling His throne, symbolizing peace and favor (Genesis 9:13). His face shines like the sun, and His feet are like pillars of fire.
(c) The actions by which he has carried the opened book with his own hand, suppose the book of the seven seals, hitherto closed, now opened by him: he has placed his right foot upon the sea, and his left upon the dry land, that is, he has subjected the whole continent to himself Psalm 110:1. He has raised his hand to heaven and sworn that thereafter there will be no delay, and thus the ages must be completed, the mystery of God fulfilled, according to the revelations made to the Prophets: he has given the book to John to eat, which will, at first, be sweet in the mouth, namely from the knowledge of the Church’s future fates, and then bitter in the belly, that is, from the feeling and sympathy of so many evils, heresies, schisms, persecutions of the Church, of which he was a member, looming over so many ages.
(d) Executions, in the very sound of the seventh Angel, by which at the final judgment, on one side, the last and most violent evils are to be inflicted upon the wicked; on the other, glorious joys for the pious from their deliverance from all evils, and the most perfect blessedness is to be established.
Where it occurs:
1. Triumph in heaven, because now the kingdoms of the world have become those of God and His Christ, and He Himself will reign forever chapter 11:15.
2. The congratulations of the twenty-four Elders, verses 16 & 17, that now the time of this kingdom and its judgments have come, expressed with prostration, adoration, and thanksgiving. They fell on their faces, saying: ‘We give thanks to You, God, who are, who were, and who are to come, because You have taken Your power and reign as King, and the time for anger, vengeance, and judgment upon the wicked has come,’ verse 18. ‘And the nations were angry, and Your wrath came, and the time of the dead to be judged:’ and on the other hand, ‘the time for the reward of the pious; and to give reward to Your servants the Prophets and Saints, and to those who fear Your name, both small and great; and to destroy those who have corrupted the earth.’
3. Actual execution:
A. Upon the righteous, conferring upon them the beatific vision of Christ, represented by the ark of the covenant, formerly placed in the Holy of Holies: ‘and the temple of God was opened in Heaven, and there was seen in his temple the ark of the covenant.’
B. Upon the wicked, enemies of Christ and the Church, inflicting on them the dreadful storms of his judgments: ‘And there were flashes of lightning, and voices, and thunderings, and great hail,’ verse 19: By which the hellish torments of the wicked are expressed.
DOGMATIC PART
III. Therefore, the last and most perfect dispensation of the covenant of grace, from the glorious return of the Mediator, will extend into all eternity. This is evident from the covenant, not only through the opening of the entire seventh seal of grace; but especially also through chapter 11:15, where it is said that ‘the kingdom,’ that is, all the earth, ‘has become the Lord’s and His Christ’s who will reign forever and ever.’ Hence, it is rightly called the most perfect dispensation, as in it the mystery of God’s covenant and the prophecies of the Prophets will be fulfilled, Rev. 10:7. Compare Daniel 9:26-27, and into which all preceding dispensations of both Testaments will discharge their perfection. For then, as William Ames succinctly states in Medulla Theologiae [The Marrow of Sacred Divinity], book 1, chapter 41, section 2):
1. The end of the calling to all who were called: for we are called to the eternal glory of God, 1 Pet. 5:10, which is also said to contain the end of faith, 1 Pet. 1:9.
2. That mode of redemption and justification which is by way of effects will be brought to completion; by which reason the faithful are said in this life to await redemption, Luke 21:18, Rom. 8:23, Eph. 1:14.
3. All the adopted will receive the very possession of the inheritance, in which sense the faithful in this life are said to await their adoption, Rom. 8:23.
4. The image of God in all the sanctified will be perfected, Eph. 5:27.
5. The hoped-for glory and blessedness will shine with complete perfection, not only in the soul but also in the body itself, Phil. 3:21. And because at that time the Church will be in a state of perfection, no longer of building up, therefore, the ministry, sacraments, and discipline, together with the churches themselves established, will cease, and the mystical Church will remain in immediate communion with God.
IV. Just as in the first dispensation of the covenant of grace under the Old Testament we counted six courses: the last of which ended in the [first] advent of the ‘pitiful’ Mediator; and likewise in the second dispensation under the New Testament we observed seven apocalyptic intervals, the last of which subsisted in the reference to the seventh seal, and in the blasts of the seven trumpets of the seventh seal: so in this last period, we will speak of as many stages, through which we will reach eternity, innumerable and infinite. Among these, the first will be, at the [second] advent of the Mediator, not pitiful, but glorious. For it is said in Revelation 7 that an Angel came from the east, having the seal of the living God, and especially also in chapter 10:1, ‘a strong Angel descended from heaven, clothed with a cloud, and a rainbow upon his head, whose face shone like the sun, and whose feet were like pillars of fire.’ Hence, it is said in Matthew 25:31 when the Son of Man comes in His glory. Hence throughout:
(1) it teaches the instrument of the covenant, 1 Thess. 4:16; John 14:2, 28; Acts 1:11; etc.
(2) it describes what will be (a) visible, John 16:15; Rev. 1:7; and chapter 6:16; (b) with a company of all holy angels, Matthew 25:31; 2 Thess. 1:7; and also holy men, Jude verse 14, 1 Thess. 4:16; (c) with ineffable brightness of glory, Matthew 16:27; and chapters 24:30 and 25:31; Rev. 19:11.
(3) it notes the time (a) certain and definite with God, Acts 17:31; (b) also near, Heb. 10:37; 1 Pet. 4:7; (c) yet uncertain and indeterminable for us, Mark 13:32; Matthew 24:42; Acts 1:7; 1 Thess. 5:1; meanwhile (d) suddenly to come to us, 2 Pet. 3:10; Rev. 3:3.
V. The second stage of this dispensation towards eternity is in the abolition of the Antichrist, whose preparatory plagues are explained through the six trumpets of the Angels in chapters 8 and 9, where verse 1 narrates a certain star fallen from heaven to earth. It is to be noted here that there will be a twofold downfall of the Antichrist: one lighter, which took place in the preceding age through Reformation, whereby his power was much diminished as we have said in its place; the other heavier and complete, to come at the return of Christ for judgment, although through various preparatory stages according to the six trumpets of the Angels, when finally under the seventh he will be completely overthrown. Isaiah 11:4 seems to speak of this downfall: “He shall strike the earth with the rod of his mouth, and with the breath of his lips shall slay the wicked one,” which words the Apostle explains in 2 Thess. 2:8: “Then shall that wicked one be revealed, whom the Lord will consume with the spirit of his mouth, by the appearing of his coming.” This also is referred to by John in Revelation 19:15: “And he shall destroy him with the brightness of his coming.” Compare Revelation 18:21, and chapters 19:1,2,3,20, and chapter 20:10.
VI. The third stage of this dispensation towards eternity will be in the resurrection of the dead. For it is said in Revelation 11:18, “And your wrath has come, and the time of the dead, that they should be judged.” The infallible truth of this is taught by:
(1) testimonies, both [a] from the Old Testament: Isaiah 26:19, Job 19:25, Daniel 12:2, Exodus 3:16 with Matthew 22:31-32; and [b] from the New Testament: Acts 24:15, John 11:24, 5:28-29, 1 Corinthians 15;
(2) examples: 1 Kings 17:22-23, 2 Kings 4:36, John 11:44, Luke 7:14-15, Matthew 27:52.
(3) reasons, both from the vindictive justice of God and from His mercy, 2 Thessalonians 1:6-7. To attain a clearer understanding of its nature, [1] it must first be presupposed the essential existence after death of both parts of man; and truly the soul not only exists but also has life, sense, and immortality arising from the simplicity and indissolubility of spirituality, as we have demonstrably shown in Book III, chapter IX, sections VIII and XV. Also the body, although deprived of life and sense, exists at least as to its matter: thus in the death of man there occurs nothing but the dissolution of these parts; and therefore resurrection is nothing other than the reunion of the separated parts, Ezekiel 37:5. Its possibility and probability can only be taught by nature; but its certain future occurrence only by faith. [2] It must be held that its cause is only God and the Mediator God-man, by the power of His omnipotent nature, Philippians 3:21. [3] That by His omnipotent operation, this resurrection will occur concerning all and each man who ever was, is, or shall be, John 5:28; Revelation 20:12; except only those whom the advent of the Mediator shall find living and who therefore have never died, 1 Corinthians 15:15, 52; 1 Thessalonians 5:15, 17. [4] Yet although all are to be raised by Christ, will it be by one and the same manner?
A. The resurrection of the faithful will proceed from Christ as Mediator, by virtue of the union they have with Christ as their life, Colossians 3:4, 1 Thessalonians 4:14; and by the operation of His life-giving Spirit who dwells in them, Romans 8:11. The resurrection of the unbelievers, however, will be procured by Christ as God, through the power of His omnipotence alone, by which He executes vindictive justice, 2 Thessalonians 1:6-7.
B. Moreover, the resurrection of the faithful will proceed from the life of Christ, as from its principle; to the life of the faithful as its fruit and effect; hence the resurrection is called life: whereas the resurrection of the reprobate exists from the sentence of death and condemnation to death and condemnation itself; hence it is called the resurrection of condemnation, John 5:18-19.
[5] That indeed the same bodies in number which fell by death are to be resurrected in essence; yet they will be very different in qualities and affections: and the bodies of the faithful will be spiritual and heavenly, with incorruptibility, 1 Corinthians 15:44 with verses 48, 50, 53, 54, and glory, Philippians 3:21; Daniel 12:2. But the bodies of unbelievers will be incorruptible in continuous corruption and ignominy, ibid; Isaiah 66:24.
VII. The fourth stage of this dispensation towards eternity will be in the final judgment of the resurrected. Of this, it is said in Revelation 11:18, “Your wrath has come, and the time of the dead, that they should be judged.” Hence an innumerable multitude, from all nations, tribes, peoples, and tongues, is said to stand before the throne or tribunal and before the Lamb, Rev. 7:9. This judgment is taught by (1) prophecies of the Old Testament: Psalm 50:3; Isaiah 66:15; Malachi 4:1; Daniel 7:9-10, 13; Ecclesiastes 11:9; (2) predictions of Christ Himself: Matthew 12:36 and chapters 24 and 25; Luke 12:40 and 21:34; (3) testimonies of the Apostles: Acts 10:42 and 17:31; Romans 11:5 and 14:13; 1 Thessalonians 4:16; 2 Thessalonians 1:7; 2 Timothy 4:8; Hebrews 10:27; 1 Peter 4:5; 2 Peter 2:9; 1 John 3:2; Revelation 20:11-12; (4) reasons (a) from the justice of God: 2 Thessalonians 1:6; Luke 16:25; Exodus 34:7; Ecclesiastes 8:13 and 11:9; (b) from the testimony of conscience, Romans 2:15 with chapter 1:32; Acts 24:25; (c) from the desire of the faithful, Romans 8:23; Revelation 22:17,20.
Judgment in Scripture sometimes means [a] temporal punishments of the wicked Jeremiah 25:31; Psalm 14:10, sometimes [b] chastisements of the faithful 1 Peter 4:17; 1 Corinthians 11:31, here [c] universal judgment Matthew 25:32. We are to consider:
[1] the Judge, Christ as mediator, indeed as King, John 5:22,27; Luke 21:23; 1 Corinthians 15:24; 2 Timothy 4:1, will visibly appear; then for terror to the wicked, Matthew 24:30; Luke 21:26; Zechariah 12:16; Revelation 6:16; then for consolation of the pious, Luke 21:28.
[2] Hence, judging (a) all nations Matthew 25:32; Acts 17:31; Luke 21:35; (b) individual men, 2 Corinthians 5:10, both living and dead Acts 10:42, good and evil John 5:27-29, small and great Revelation 20:12; (c) even devils, 2 Peter 2:4; 1 Corinthians 6:3.
[3] Furthermore, the time is fixed and immovable by God, Acts 17:31, unknown to creatures, Mark 13:32 (namely, to avert security and slothfulness), Luke 12:45, Mark 13:35, so that we may be prepared every day to receive the Judge, Hebrews 3:13, and also to nourish the patience of the saints, James 5:7, Hebrews 10:37, 2 Timothy 4:8. Meanwhile, He will come shortly, suddenly, and unexpectedly Matthew 24:37-38; 1 Thessalonians 5:2; 1 Corinthians 15:52; Luke 21:35 and 12:46; 1 Thessalonians 5:3. Moreover,
[4] The place of judgment will be in the air, 1 Thess. 4:17, Revelation 1:7; 1 Thess. 4:16; Matthew 25:34.
[5] Furthermore, the causes to be judged include all thoughts, Matthew 12:36; words, John 5:28-29; deeds Ecclesiastes 12:14, 2 Corinthians 5:10, and hidden things of the heart, Matthew 10:26; Revelation 20:12.
[6] Besides the judicial process whereby all peoples will be summoned to judgment before Him, Matthew 25:32, they will be separated according to their condition, and He will separate them as a shepherd separates the sheep from the goats. Thereupon they will be judged: first, indeed, the sheep on the right; “Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world,” verse 34. The reasons for this sentence will be added, verse 35, which the justified will modestly accept and the Judge will demonstrate verses 36-40; secondly, the goats on the left, verses 41-43, with added reasons for condemnation which the condemned will try to decline, verse 44, but will be refuted by the Judge, verse 45. Finally, execution will follow both pronounced sentences, verse 46, about which we shall speak in its place. Lastly, the sentence is a pronouncement with added reasons: namely (a) of condemnation upon the reprobate and wicked, to whom eternal curse is pronounced because of sins as meritorious causes, Matthew 25:41; (b) of absolution [of the sheep] because of Christ’s righteousness grasped by living faith and proven by good works, John 3:18, 5:24, 6:40,47 and 20:31 with Matthew 25:35.
The norm of the sentence is namely (a) the law concerning those condemned; either the unwritten or natural law with respect to those who lived without written law, Romans 2:15 with verse 12; or written law with respect to those who sinned under written law, ibid., namely according to the curse of the law, Deuteronomy 27:26; John 5:45-46. (b) The Gospel concerning absolution, Romans 2:16, since those who are not under law but are under grace, Romans 6:14, against whom the law will have no power, 1 Timothy 1:9.
Also, to be noted are the presages of the final judgment, which will be (1) an inundation of errors and heresies Matthew 24:5. (2) universal preaching of the Gospel throughout the world, Matthew 24:14; Mark 13:10. (3) extraordinary corruption of morals, carnal security, and extreme wickedness, Matthew 24:12,38-39, Luke 18:1, 2 Timothy 3:1, 2 Peter 3:3-4. (4) most atrocious persecutions of the pious, Matthew 24:9. (5) Horrendous devastations of wars, famine, and pestilence, Matthew 24:6-7; Mark 13:7; Luke 21:9. (6) Nearly universal apostasy, 2 Thessalonians 2:3. (7) The abolition of the fourth monarchy, Daniel 7:8-10. And (8) the Antichrist, 2 Thessalonians 2:8. Finally, (9) the darkening of the sun and moon, etc., Mark 13:24-25; Luke 21:25-28.
VIII. The fifth stage of this dispensation will be in the consummation of the ages, which the text says, when in chapter 10:1 a strong angel is said to have had his right foot upon the sea and his left upon the land, that is, to have subjected the entire world to himself, hence he swore that there would be no more delay from this time, verse 6. This is also confirmed by Psalm 102:27; Hebrews 1:10-12; Isaiah 66:17; 2 Peter 3:7, 10-13. The heavens and earth now existing are laid up and preserved for fire; that day of the Lord will come, when the heavens will pass away with a roar, and the elements being dissolved will melt with fervent heat, and the earth and the works therein will be burned up. Concerning this consummation of the world, there is not a unanimous opinion among all: there are [1] those who do not acknowledge at all any consummation of the age or world properly so called; but interpret Peter and others allegorically and mystically as speaking about the abolition of the kingdom and republic of the Jews, already imminent by the devastation of Titus Vespasian; so that the Sun, Moon, and Stars figuratively represent the city and temple, as well as the civil and ecclesiastical state of the Jews; and the earth represents the common people or populace; so, by fire and burning is meant a dreadful destruction of all these things; namely according to the understanding of those who are taken by such allegorical games. Others [2] on the contrary, prefer a total abolition of the heavens, if not of the empyrean or even the firmament, at least of the aerial and even terrestrial realms: which not only seems indicated by the emphasis of the texts but also reason suggests; since after the final judgment all these will have no use. Another [3] middle opinion seems more probable; namely a future proper consummation of the ages, but not a total abolition of them, rather an amendment and purification by fire, by which the heavens now existing and the earth will pass away (παρελεύσονται), so that from there a new heaven and new earth will emerge, not in substance but in qualities: (1) just as the old world perished or rather passed away by the water of the flood. (2) Certain places of Scripture seem to refer to this: Psalm 102:21; Hebrews 1:12; Isaiah 30:26; and especially Romans 8:19. (3) That the consummation of the ages seems to regard the abolition of the curse resting upon the earth because of violation of the covenant of nature, Genesis 3:17 with Romans 8:19, which regards not substance but qualities. (4) That if the words of 2 Peter 3 and others are to be understood in their broadest sense, all heavens and all earth would be abolished, and so neither the blessed would have heaven nor the damned hell in which to spend eternity, unless we wish to establish a new creation of the world which Scripture does not teach. As for the use of the renewed heavens and earth, about which the greatest difficulty arises; although we cannot certainly determine it while we are here; nevertheless, it could be said with some firmness that there will never be none at all. For what if we say that this renewal will be made for the perfection of this universe, so greatly deformed by sin? What if we also entertain the suspicion that the blessed in heaven will have a permanent residence there — yet nothing should prevent them from occasionally coming down to earth as circumstances demand. But we will commit these things relating to the consummation of the age to divine wisdom.
IX. The sixth stage of this dispensation will be in the handing over of the kingdom, concerning which the text speaks in chapter XI, verse 15, saying “the kingdoms of this world are become the kingdoms of the Lord and His Christ,” as the King who is to reign in verse 17, which the Apostle also more distinctly represents in 1 Corinthians 15:24-29. By this:
[1] Christ will present the kingdom, that is, the Church, or all the Elect in whom He reigns, to the Father (just as formerly governors sent into provinces used to return the provinces to Caesar) and will present it to Him as a trophy of His victory, so that in them He may reign and triumph in full glory forever. By this:
[2] He will abolish (καταργήσει) (a) every empire, power, and authority (ἀρχὴν, ἐξουσίαν, δύναμιν), that is, all empires, kingdoms of the world, and lesser governments, Daniel 7:14; so that He alone becomes Prince of the kings of the earth, 1 Timothy 6:15; Revelation 1:5; (b) angelic principalities (cf. Ephesians 1:21), which will cease concerning the execution of power or office over men; (c) ministries and prefectures in the Church, so that God alone through Himself, not through men or angels, exercises His power; (d) enemies of the kingdom of Christ or the Church, among whom He now rules: that is, the devil, the world, sin, death, especially demons, about whom Romans 8:38; Ephesians 6:12; Colossians 2:15 speak. By this:
[3] the Son Himself will be subjected to Him [the Father] who has subjected all things to Him [the Son]. Namely (a) if mystically considered, insofar as it signifies His members, 1 Corinthians 11:12, which are His πλήρωμα (fullness), Ephesians 1:23, when indeed the whole mystical body of Christ will be completely subjected to God and obedient in all things; (b) then personally considered, not according to the divine nature; but partly according to the human nature, according to which He is always subject to the Father; partly according to mediatorial power, when, ceasing His vicarious reign, which here is said to be handed over to the Father, He will manifest most fully that all things which were done through Him as man and Mediator were done by the power, authority, and name of God. Finally, by this:
[4] God will become all in all; that is, by mediation and present means and helps being removed the Triune God, by His immediate presence, fully assists all needs of the saints so that by His effectual power He supplies all the means for whatever can be desired.
X. The seventh and last stage of this dispensation will be in eternal life, Matthew 25:46. Elsewhere (book VI, chapter IX) we have enumerated three periods of this:
[1] The beginning, while we are in this life blessed with hope, Romans 8:24. We represented the beginnings of this in the same place, section XI.
[2] The progress, while by death we leave this life, Revelation 14:13. We also noted its beginnings there, section XIII.
[3] The consummation which will follow after this life to be spoken of here a little more distinctly:
(1) Blessedness or the perfection of this eternal life is designated in various ways in Scripture when it is called the crown of righteousness, 2 Timothy 4:8; the imperishable, undefiled inheritance which is kept for us in heaven, 1 Peter 1:4; salvation, crown, glory, 1 Peter 5:4; the kingdom of God, Matthew 25:34; the joy of the Lord, verse 21; the bosom of Abraham, Luke 16:22; paradise, Luke 23:44; the house of the Father, John 14:2; the heavenly kingdom, 2 Timothy 4:18; the kingdom of God, Acts 14:22; the kingdom of Christ, Revelation 1:9; fullness of joys at the right hand of God, eternal, Psalm 16:11; ἄνεσις (relaxation), 2 Thessalonians 1:7; rest, Hebrews 4:9; glory, Romans 8:22; sitting on thrones, Revelation 3:21; being before the throne of God, Rev, 7:15; but the most common designation is eternal life, John 3:16, Romans 6:23; also eternal blessedness. As to the matter:
(2) It is a state of perfection, which signifies the absence of all evil and the abundance of all good that is commonly expressed by the term ‘blessedness.’ But blessedness is twofold: (a) by its objective: the highest good, by the possession of which we are made blessed, which various pagan philosophers placed in different things: some in bodily goods, others in goods of the soul, others in goods of fortune, with such diversity that Varro [d. 27 BC] numbered more than three hundred opinions, ignoring the most true opinion which places the highest good in God Himself, Psalm 16:5-6 and 73:25. (b) formal, which they [pagan philosophers] place in that act by which the possession of the highest good is enjoyed: about which they dispute whether it is an act of the body, or intellect, or will, when they ought to have said it is the act of the whole man; insofar as the whole man lives forever: most especially, however, the intellect by which we shall see God face to face, 1 Corinthians 13:12, John 17:3 and the will by which we shall enjoy God and His infinite perfection, Psalm 16:11. Specifically, the blessedness of eternal life consists:
(3) in (a) Union with the highest good by which we shall possess God and God Himself will become ours: in whom is the sum of the benefits of the covenant of grace, Psalm 33:12, Revelation 21:3. (b) Fellowship with God, by which God Himself pours out all His goodness, wisdom, and power upon the Elect to be beatified, Genesis 16:1, Psalm 84:12. (c) Enjoyment of God, by which in union and fellowship with God we shall rejoice with ineffable joy, Psalm 4:7-8, 1 Peter 1:8. (d) Most sweet glorification of God, Revelation 4:8, 5:8, 7:10, and 11:17. To these is added (e) The elevation and perfection of our soul so that it may conceive the highest blessedness and delight from what has been said: when the intellect will be filled with the purest spiritual light by which it may see God, Matthew 5:8, 1 Corinthians 13:12, 1 John 3:2, in all His most glorious properties; a most perfect inclination shall be conferred on our will toward God and the good which is spiritual vision so that from it may be conceived the most sweet joy; all affections now so turbulent will be most composed. From these also it will result (f) that in the spirits of the perfectly just, Hebrews 12:23, there will be holiness without spot or wrinkle or any such thing, Ephesians 5:27, and the purest image of God, Psalm 17:15, 1 John 3:2, 1 Corinthians 15:49. And not only regarding the soul, but also (g) regarding the body (1) spirituality will be conferred, 1 Corinthians 15:44, which will need no food, drink or marriage, 1 Corinthians 6:14, Luke 20:36. (2) incorruptibility and immortality, 1 Corinthians 15:53. (3) immunity from all adverse emotions so that it will feel no hunger, thirst, repentance, sadness, fear or pain, Revelation 17:16, 21:4. (4) such brightness as described in Matthew 13:43, Daniel 12:3. (5) such beauty as described in 1 Corinthians 15:43, that not only shall we be equal to the angels, Luke 20:36, but also in its own way like Christ’s glorious body, Philippians 3:21. And (6) to all these previous blessings will be added the excellence of our dwelling place which can scarcely be adequately represented by Scripture when it is already called heaven, Matthew 5:12; already the third heaven, 2 Corinthians 12:2; already a new heaven, 2 Peter 3:13; already a new Jerusalem, Revelation 21:2; already the tabernacle of God, verse 3; already the temple of the Father, Revelation 3:12; already a sanctuary, Hebrews 10:19; already a house in heaven not made by hands (aχειροποίητος), 2 Corinthians 5:1; already the mountain of God, Hebrews 12:22; Psalm 15:1; already the city of God Hebrews 12:22; already our homeland, Hebrews 11:14; etc. Moreover, (7) there is the ineffable grace and excellence of celestial fellowship in the sweetest presence and conversation with the spirits of perfectly just men, with holy angels, with the Mediator Jesus, indeed, with God Himself, Hebrews 12:22-23; Matthew 8:11. Cf Matt. 17:3. Finally (8) eternity will add its crowning completion, Matthew 25:46; 1 Thessalonians 4:17; by which we shall always be with the Lord and shall enjoy that blessedness as long as God Himself shall be. And although the glory and blessedness of this life will be unequaled in the future Daniel 12:3; 1 Corinthians 15:41-42; Luke 19:17,19; insofar as then God will reward each according to his works, Matthew 16:27, 2 Corinthians 5:10; 1 Corinthians 3:8. However, each one will attain only as much glory and blessedness as he has perfectly succeeded in glorifying himself. And these are roughly the things that we, who are constituted for that eternal life, can attain and represent concerning its perfection and nature. Opposed to this is the eternal condemnation of the reprobate, by which here indeed we understand not only the sentence of condemnation but also its execution, by which those who have lost [destroyed] the earth will be [destroyed], Revelation 11:18, and will go into eternal punishment, Matthew 25:46. We have elsewhere (book 6, chapter 9) enumerated three periods of this: namely (1) the beginning in this life, about which the Savior, John 3:18-36 speaks, which we represented (loc. cit. § XII); (2) the progress in natural death, the beginnings of which we enumerated, ibid. § xv; and finally (3) the consummation, book IV, chapter IV, §§ xv-xvi, which properly belongs to this place.
THE ELENCTIC PART whereby objections are refuted.
XI. First, it is asked whether Christ will return more than once? The Epicureans, Sadducees, Jews, Atheists, and Empaectae [scoffers and mockers] recognize no return of Christ, no resurrection, judgment, condemnation, or eternal life, whom, out of brevity, we will not dwell upon for the present. The Lutherans, although they profess to acknowledge Christ’s return for judgment; yet because they consider His human nature to be omnipresent with the divine nature both in respect to possession (κτήσιν) through personal union and in respect to use (χρήσιν) through the subsequent glorification, if they acted consistently with their hypotheses, they ought to deny, at least properly speaking, the return. The Papists, so that they may have Christ’s flesh daily present in the Mass, decree that He returned visibly only once but often returns invisibly to earth. The Socinians, because they teach that He ascended once during the Lenten fast and then soon returned, count a double return of Christ. The Chiliasts or Millenarians, because they hold that Christ will descend to establish His millennial kingdom on earth, at least for a short time, also admit a double return of Christ. The Reformed observe only one return in Scripture, namely that which will judge the living and the dead. Nor can opponents produce anything contrary except their rotten hypotheses, which we have refuted in their places. We also touched on this question in book V, chapter XVI, section XVII.
XII. Secondly, it is asked whether resurrection means returning from a state of non-existence to the state of existence? The Socinians, out of hatred for the satisfaction of Christ, by which they sought to elevate the efficacy of the resurrection above the efficacy of Christ’s death, assert that man passes by death into a state of non-existence, and by rising again returns to the state of existence; but they are hardly able to demonstrate that this return is credible, possible, and certain; that Christ by His death wished to pass into the state of non-existence and from there by His resurrection to return to the state of existence. Accordingly, the Reformed answer affirmatively because they acknowledge both essential parts of the dying person as existing; they deny this. We have discussed this controversy in book 5, chapter 12, section 18; chapter 13, section 11; and chapter 15, section 15.
XIII. The third question is whether all people, each and every one, will eventually rise again. The Gentiles, Sadducees, Epicureans, Atheists, some who indeed were present in the Church, Hymenaeus and Philetus (2 Timothy 2:18), some also among the Corinthians (1 Corinthians 15:12), and subsequently the Simonianists, Saturninus, Basilides, Carpocrates, Gnostics, Valentinians and others, utterly reject the resurrection of the dead. The Socinians, although they seem to accept it with very strong effort and refer the promise of resurrection and eternal life to the principal articles of their gospel, which Christ first introduced into the world and for which He appointed to verify His death and resurrection; nevertheless, since they regard death as true non-existence, they deny resurrection, because that which does not exist cannot in any way rise again but must be created anew. Others make exceptions, denying the resurrection for infants, all unbelievers and anyone dying in their impiety and unbelief; thus, some Socinians. The Reformed extend it to all and each of the dead, including those whom the day of the Lord finds alive, for they will substitute a sudden change [in existence] for death, as Scripture teaches repeatedly: Job 19:25; Psalm 16:9 and 17:15; Daniel 12:2; Hosea 13:14; Matthew 10:28 and 12:40; Luke 14:12; John 6:39, 40, 44, and 11:24-25; Acts 15:18 and 23:6 and 14:15; Romans 8:11 and 14:8-9; 1 Corinthians 6:14 and 15; 2 Corinthians 1:9 and 4:14; 1 Thessalonians 4:14; Hebrews 6:2 and 11:19; 1 Peter 1:3 and 4:5; Revelation 11:18. In fact, so much so that Scripture regards those who deny the resurrection and judgment as wicked and scoffers, Matthew 22:23 — Acts 23:8 & 26:23-24; 1 Cor. 15:19; 2 Pet. 3:3. That [2] it clearly extends to the living and the dead, 1 Pet. 4:5, to the just and unjust, Acts 26:8; Dan. 12:2, and therefore, to all, John 5:28; 1 Cor. 5:10, even the unbelievers and Gentiles, Rom. 11:12. Nor are infants to be excluded; this is evident from the fact that the kingdom of God is entrusted to them, Mark 10:14, and that they are partakers of the covenant of grace, Gen. 17:7, 12; Acts 2:39. That the saints are called holy, 1 Cor. 7:14. That [3] since all men are sinners Romans 3:9-10, and therefore, either freed from sin or not: by the justice of God it seems necessary that all be raised set for the judgment of God, so that each may receive according to his condition, 2 Cor. 5:10. Nor do objections that (A) it is limited to many, Dan. 12:1, have any weight against this. Response: This refers to the multitude which is later divided into those justified and those condemned. [B] That it is limited to the faithful, Phil. 3:11, John 6:39, 40, 44, 45. Response: The resurrection to life, John 5:28, is understood, which resurrection the Apostle calls better, Heb. 11:35. That [C] the resurrection is said to be effected by the mediatorial power of Christ, John 6:39-40 and by the Spirit of Christ, Romans 8:2, which does not pertain to the ungodly. Response: In respect to the faithful it is accomplished by the mediatory power of Christ and the indwelling Spirit; but in respect to the unbelievers, by the power of divine might. That [D] reason does not seem to argue for it in only one way:
For it seems impossible that a body corrupted, burned, reduced to dust and scattered, devoured by beasts or cannibals, can be restored. Response: (1) Reason must be subjected to the word of God and obedience to Christ, 2 Cor. 10:5, then (2) human reason must be opposed by the infinite power of God, Matt. 22:29. Therefore (3) only corrupted reasoning resists.
XIV. It is asked fourth, whether we shall be resurrected with the same bodies? The fanatics, Swenkfeldians, Weigelians, Anabaptists and Socinians hold that the bodies of the resurrected will be without flesh and blood, purely spiritual. The Lutherans, due to their creed of the omnipresence of the flesh of Christ, believe, indeed, that the same bodies will be resurrected; but invisible and present in many places simultaneously. The Reformers hold that we shall be resurrected with the same bodies as to substance; but differing as to qualities. Because (1) Scripture clearly testifies this, Job 19:25, Psalm 34:21, Isa. 26:19, Rom. 8:2, especially 1 Cor. 15:53, Phil. 3:21. Because (2) resurrection is the second salvation of the fallen: hence, is often called sleep, Matt. 8:24, John 11:11-12. Because (3) the resurrection will take place so that each one may receive according to the body, 2 Cor. 5:10. Because (4) the same body that sinned must be punished, Gal. 6:17, Eph. 6:8. Because (5) the bodies of the pious are temples of God and the Holy Spirit, 1 Cor. 3:16 & 6:19, 2 Cor. 6:16. Because (6) a human body deprived of flesh and blood is not a human body. They object [A] that the blessed are said to be future angels Math. 22:30, Luke 20:36. Response: Not as to identity of substance; but as to similarity of qualities, namely incorruptibility. [B] That those who are in the flesh cannot please God. Response: This refers to those who live according to fleshly desires. [C] That flesh and blood cannot inherit the kingdom of God, 1 Cor. 15:50. Response: Carnal corruption will not enter, nor corruptible bodies, cf. Gal. 1:16, Eph. 6:12, Heb. 11:14. Because [D] our bodies will be changed. Response: As to qualities, not as to substance, 1 Cor. 15:53, Phil. 3:21. Because [E] the body that is sown is not the same as that which grows, 1 Cor. 15:37. Response: It only follows that the resurrected body will not be such as it was when buried, vs. 53. That [F] God is said to abolish the belly and food, 1 Cor. 6:13. Response: As to use, not as to substance.
XV. It is asked fifth, whether the human nature of Christ will raise the dead through the omnipotence of the divine person communicated to it? The Lutherans, in order to uphold oral eating [of Christ’s body in the Eucharist], which requires the omnipresence of Christ’s flesh, teach that the personal existence of the divine person has been communicated to the human nature in the hypostatic union because that [subsistence] coincides with the divine essence; hence the divine essence has also been communicated to it; and because, further, the divine attributes coincide with the divine essence, hence the divine attributes have also been communicated to it, among which is omnipotence; and through this omnipotence communicated to it, the human nature will one day raise the dead. The Reformers, although they acknowledge Christ as God-man, both with respect to human and divine nature, who will raise up the dead with the divine imparting the power of vivification, John 17:24, and the human being the voice and instrument of resurrection, John 5:28, Matt. 24:31, nevertheless, deny that through hypostatic union omnipotence of the divine person was communicated to human nature and that it will raise the dead. The crux of the controversy, therefore, lies in the communication to human nature of divine properties, which we have examined expressly in book five, chapter fifteen, sections 21, 23, 24.
XVI. It is asked sixth, whether at the final judgment, God will assign eternal life to the elect because of good works as meritorious causes? The Papists affirm this. The Reformers deny the question, although they grant that God will one day pronounce according to works; and by the works will recognize as signs of faith and which are prerequisites for the possession of that life whose right the Savior acquired by His merit alone. We have examined this controversy in book 6, chapter 6, sections 20-22.
XVII. It is asked seventh, whether there will be more than two receptacles for future eternal states? We have noted the differences of opinions in book 6, chapter 9, section 21. The Papists count three or four: heaven, hell, purgatory, and the limbo of infants. The Reformers count only two. This is because (1) Scripture does not show more. (2) Purgatory is a fiction, enriching only the papal treasury through indulgences and penances, and relying on sandy supports of rotten distinctions in which they falsely divide between guilt and punishment, mortal and venial sins, and even temporal punishments from eternal ones. Because (3) the limbo of infants is upheld only by a perverse hypothesis concerning the absolute necessity of Baptism, elsewhere explicitly refuted. The arguments for purgatory and the limbo of infants are not of such weight to give them space here.
XVIII. It is asked eighth, whether the death of the damned will endure eternally just as the life of the justified? The Socinians, because they define death as non-existence, constitute the eternal death of the damned as eternal non-existence, which we have refuted in the cited places, section 12. Origen, with his followers (whom in the previous century, in their own way, followed Franciscus Puccius and Samuel Huberus) held that all the damned, not only men but also devils, after a time of punishment proportionate to their sins, would be freed and led to salvation: which we reject, book 6, chapter 1, section 17.
XIX. It is asked ninth, whether after the final judgment, the world will be completely annihilated? The thinkers of all times, with Aristotle and many of the Jews, consider that the world, in the state in which it now is, will exist forever. The Lutherans, in order to more conveniently maintain more favorably their belief in the omnipresence of Christ, which does not necessarily require the existence of a body in a place where it exists, firmly maintain that this world is to be annihilated after the final judgment. We have explained the opinion of the Reformers in section 8.
XX. It is asked tenth, whether the Savior after the final judgment will so deliver the kingdom to His Father that He Himself will cease to reign? The Socinians, in order to more conveniently deny Christ’s eternal and consubstantial deity with the Father, hold that just as the Father once, by appointing the Son as His vicar, abdicated His kingdom in His own way for a time; so also the vicar Son will after the final judgment completely abdicate the power of reigning. The Reformers, although they acknowledge that Christ represents the kingdom to the Father and will no longer reign in the way He now reigns, through the Word, Sacraments, discipline, etc., nevertheless hold that He will reign with the Father throughout all eternity. This opinion we explained in section 9 and formerly proved in book 5, chapter 8, section 17.
XXI. It is asked eleventh, whether eternal life will have carnal pleasures, feasting, marital delights, etc.? The Mohammedans affirm this, with whom the opinion of the common people agrees. The Reformers, although they require the absence of all evil for eternal life, even that which afflicts the body, while on the contrary the presence of all good, including that which perfects the body; nevertheless, deny that eternal life will have these pleasures. Because (1) we shall be ἰσάγγελοι [as the angels], Matt. 22:30, Luke 20:36. Because (2) God is said to abolish both food and belly, 1 Cor. 6:13. Because (3) then we shall have spiritual bodies, 1 Cor. 15:44, which are not capable of these earthly and carnal pleasures. Because (4) the Apostle expressly says the kingdom of God is not food and drink, but righteousness, peace and joy in the Holy Spirit, Rom. 14:17. Nor does it stand against this that we are said to recline in the kingdom with Abraham, Isaac and Jacob, Matt. 8:11, because this is not to be understood properly but tropically.
THE PRACTICAL PART
XXII. The practicality of this chapter has, for the most part, long since been occupied by chapter IX of book VI concerning glorification: since glorification begun differs from consummated only in degree; whatever has been said about the practice of glorification begun there, mutatis mutandis [‘with the necessary changes having been made’], with omissions and additions as necessary, can very easily be transferred here. Particularly, we have also called [glorification] the principal practice that of the resurrection in book V, chapter XV, section XXX. Cf. book II, chapter XI, section XVIII. The necessity of brevity forbids the treatment of the singular practicality of each individual component of this dispensation. However, we shall briefly touch upon the universal practicality of this dispensation. Therefore, first it provides the most efficacious consolation in any adverse circumstances. For if [1] you contemplate the glorious return of Christ, with which our full liberation will be joined; this will console in the case of the most sorrowful absence of Christ alone, because (a) He will certainly return, Job 14:3; (b) By returning, He will completely free us from all evil, Luke 21:27-28; Revelation 21:4; (c) He will then restore all things, Acts 3:21; (d) He will then glorify His own forever and grant them eternal life, Matthew 25:46. From all these things, we can confidently lift our heads toward heaven, Luke 21:28. If [2] you contemplate the certain future resurrection, how much consolation it provides against the horror of death and decay! John 11:25. If [3] you consider the final judgment, with the consciousness of sins and the terror of that great day; how much consolation it supplies to recall to mind that Redeemer Himself, who gave Himself for us, in whom we have believed, will be our Judge, and will by no means bring us into condemnation, John 3:16-17; our sins will not even be remembered, Numbers 23:21; Jeremiah 31:34. If [4] you consider the condemnation of the wicked, this consolation will provide that we shall be free from it, John 5:24. If [5] you think on the consummation of this age, how much consolation it offers to think of a new heaven and a new earth to come, in which righteousness dwells, 2 Peter 3:13. If [6] you consider the handing over of the mediatorial kingdom, how much consolation it provides that then God will establish us glorious, without spot or wrinkle or any such thing, Ephesians 5:27; and that from that time we shall be where He is, John 17:24. Finally, if [7] you contemplate eternal life, that crown of righteousness which Christ will give to all those who await His appearing, 2 Timothy 4:8; if that surpassingly exceeding weight of glory, 2 Cor. 4:17; if that fullness of joys in God’s presence and pleasures at His right hand to be had forever, Psalm 16:11; and that which eye has not seen nor ear heard nor entered into the heart of any, 1 Cor. 2:9; when He will wipe away all tears from us, Revelation 7:17 & 21:4, good God! The consideration of these things and similar ones will create consolation for us. On the contrary…
XXIII. Secondly, the thought of Christ’s return will instill ineffable horror and trembling in the wicked, [1] when the Lord Jesus will be revealed from heaven with His mighty angels, in flaming fire inflicting vengeance upon them, etc., 2 Thessalonians 1:7-8, when the wicked will cry out: ‘mountains,’ etc., Revelation 6:16. Then [2] the resurrection, when they will awaken from the dust to eternal shame and contempt, Daniel 12:2. Furthermore, [3] the final judgment, when they will sit before the tribunal of Christ to receive according to their works, 2 Corinthians 5:10; when they will behold their Judge, most just and omniscient, whose eyes clearly see all their crimes, seated on the throne, so dreadfully pronouncing this terrible sentence to them: “Depart from me, you cursed, into everlasting fire prepared for the devil and his angels,” Matthew 25:41. Hence [4] condemnation and eternal death, when they will be cast into the lake of fire and sulfur, Revelation 21:8, where their worm does not die, their fire is not quenched, and they will be an everlasting disgrace to all flesh, Isaiah 66:24. Moreover, [5] the end of the age, when they will see this earth, on which they have long delighted greatly, burning up, the elements melting and dissolving, 2 Peter 3:10-11. Additionally, [6] the handing over by which Christ will establish His kingdom to be glorified by the Father: when they experience themselves excluded from this kingdom, Revelation 22:15, and handed over to Satan as tormentor, Matthew 18:34. Finally, [7] eternal life, when the sweetest sentence of the Judge will be heard by the justified: “Well done, good and faithful servant; you have been faithful over a few things—enter into the joy of your Lord,” Matthew 25:21; likewise, “Come, you blessed of my Father, inherit,” verse 34; while on the other hand a dreadful sentence will thunder against them: “Depart from me, you cursed, into the fire,” cf. Luke 16:22-26.
XXIV. Thirdly, Jesus commends various duties that pertain to the state of eternity to be exercised: [1] towards the soul to be timely prepared and formed for eternal blessedness, Matthew 16:26. For the soul (a) by its nature is eternal and consecrated to eternity through its essential spirituality, simplicity, and immortality, Matthew 10:28. Also, (b) it is the primary and principal subject of eternal blessedness, Psalms 4:8 and 16:9. Moreover, (c) without the soul, the body cannot enjoy any joy or blessedness. Furthermore, (d) the soul first passes to God, rendering an account, Ecclesiastes 12:7. Is it not therefore altogether fitting that the soul be adapted, in time, to eternal things above? What then? (1) Above all, it must be purified so that it may see God, Matthew 5:8; (2) increasingly wean it from earth and earthly things, and accustom it to heaven and heavenly things, Colossians 3:1, Philippians 3:21, Matthew 5:33; especially to the divine celebration by which will one day consume eternity, Revelation 4:8, Isaiah 6:3. Nor (3) is anything in heaven or on earth more intensely embraced than union and communion with God, by which heavenly and eternal blessedness is chiefly fulfilled, Psalms 73:25; 4:8; 16:5. Hence (4) towards the body, once to be glorified in eternity so that it may become like the glorious body of Christ, Philippians 3:21. So that (a) it may, in a timely fashion, be made a temple of God and of the Holy Spirit, 1 Corinthians 3:16-17 and 6:19; so that (b) the members of our body, like those of Christ, may be kept pure and unblemished for the coming of Christ, 1 Corinthians 6:8-9; 1 Thessalonians 5:23; so that (c) it may partake in the first resurrection in this life, Revelation 20:6. Finally (3) towards the entire composite human being, so that we (A) often seriously occupy ourselves with meditation on eternal life, 2 Corinthians 4:17. For this purpose (B) we more and more renounce the world and worldly things, 2 Corinthians 4:18; forgetting what is behind, Philippians 3:14; and aspire to the heavenly homeland, Hebrews 11:15. So that (C) with this devout thought we patiently bear the temporary lightness of this affliction as that which works excellently in us an exceeding weight of glory eternal, 2 Corinthians 4:17; so that we may suffer with Christ and live also with Him, 2 Timothy 2:11. Moreover, we may glory in afflictions because they produce hope in us, Romans 5:2-3. Furthermore (D) that we put away all vices and apply ourselves to virtues as those which will provide us the way by which we shall see God in peace, Hebrews 12:14; remembering also that nothing impure will enter the kingdom of God, Revelation 21:27. That (E) we eagerly long for blessed eternity, Psalms 42:2; 84:2-3; Philippians 1:23; 3:13-14. And not only long for it but also (F) work out our salvation with fear and trembling, Philippians 2:12; indeed contend (ἀγωνιζόμεθα) to enter through the narrow gate, Luke 13:24; direct our course (κατὰ σκόπον διώκω) towards the heavenly prize, Philippians 3:14. Finally (G) with living faith nourish the confidence of our blessed resurrection indefinitely with Job’s words Job 19:25-26; with eyes of the mind fixed on heaven, Acts 7:55-56; likewise Daniel 6:10; eagerly long for the appearance of Christ, 2 Timothy 4:8; sigh within ourselves; expect adoption, namely the redemption of our bodies, Romans 8:23; and seeing Christ the Judge coming, let us lift up our heads because our redemption draws near, Luke 21:28; meanwhile with the spirit as bridegroom, Revelation 22:17,20 let us say:
COME LORD JESUS
Petrus van Mastricht: On the Dispensation under Eternity
Translated from Theoretico – Practica Theologia: Theoretical and Practical Theology
Book 8, Chapter Four, Page 1191
Revelation 7:1 through Revelation 11.
And after this I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow upon the earth, nor upon the sea, nor upon any tree, etc.
SOURCE
I. We have examined the dispensations of the covenant of grace under the Patriarchs, under Moses, and under Christ: now nothing remains except to proceed to the dispensation of the same covenant under eternity. This will indeed begin in this life; but it will continue and be consummated after this life, through these seven stages; for there will occur 1. The Return of Christ. 2. The Abolition of the Antichrist. 3. The Resurrection of the dead. 4. The Final Judgment. 5. The Justification and condemnation of men. 6. The Consummation of the ages and the handing over of the kingdom. 7. Eternal life.
All these things, if they are not explicitly narrated, at least are implied at the opening of the seventh seal, which is explained by John in Revelation chapters 7 up to 11 inclusive. Do not expect from us, Reader, that we resolve these chapters individually and represent those seven stages in that order from them; for they lie scattered throughout the entire context. However, the state of the Church under eternity is made clear from many things; when (1) chapter 7:9, the martyrs under this age are said to have stood before the throne of God and before the Lamb, clothed in white robes, holding palm branches of victory in their hands, praising God and the Lamb, together with angels around the throne of God, with the Elders and four Living Creatures, which certainly pertain to the state of eternity: when also chapter 10:6 says that he swore that after these things there shall be no more time when the mystery of God is to be fulfilled. With these things having been touched upon, we shall now proceed to a concise analysis and exegesis of the text.
EXEGETICAL PART
II. Therefore, the text presents the state of the Church under eternity, regarding its Preparation in Chapter 7. In it occur:
1. The care of Christ concerning the sealing of the Elect, restraining the four Angels at the four corners of the earth, who would harm the earth and sea (Chapter 7:1-4). This signifies, before the impending state of eternity, the return of Christ for judgment at the end of the previous sixth age, with most pernicious disturbances to come upon the earth, both from schisms and heresies; and also from persecutions, permitted by the four Angels, according to the power given to them by God, which must be restrained for a time so that they do not harm the Elect. Therefore, the last times will not be as peaceful as many imagine, according to what the Savior foretells in Matthew 24:5-32, Luke 18:8, and Paul in 2 Timothy 3.
2. The sealing of the Elect (verses 3-9), out of the twelve tribes of Israel, and the promise of an innumerable multitude of elect. To these a sign is as it were placed on their foreheads, by which they are inwardly distinguished by the angels for preservation.
3. The adornment and glorification of the martyrs, then resurrected, together with the Angels, Elders, and Living Creatures (verse 9 to the end), which pertain to the life and glory of the state of eternity.
4. The execution, under the sounding of the seven angels’ trumpets, in which is narrated
A. The reconciliation and intercession of Christ, under the sounding of the trumpets, symbolized by the Angel of the covenant standing at the altar with a censer, who, together with his sacrifice, offered the prayers of the Saints to God; and afterwards cast fire from the censer upon the earth, from which came voices, thunders, lightnings, and an earthquake, that is, most terrible persecutions arise on the earth (Rev. 8:5).
B. The trumpets themselves, seven in number, by which the destruction of the Antichrist, contemporaneous with the coming of Christ, seems to be symbolized through various stages. Of these,
1. The first shook hail and fire mixed with blood, by which the third—that is, all the grass of the earth—was burned up. These undoubtedly signify the most dreadful persecutions, preceding the day of final judgment. However, who they are, what kind, and from what causes they arise, we shall only understand at last when the prophecy is fulfilled (Rev. 8:7).
2. The second, at which a great and burning mountain was cast into the sea, so that a third part of the sea was turned into blood, and a third part of living creatures died, and a great part of ships was destroyed. By the mountain, Scripture usually designates Babylon (Jeremiah 51:25; Isaiah 13:2). This is the seat of the Antichrist according to the tenor of the Apocalypse (Revelation 14:8; 16:19; 17:5, etc.). By the sea surrounding the land, its vastness is indicated (Revelation 18:2, 10). By blood, slaughter; by death, destruction, which also extends to inanimate things, e.g., ships. How these things are to be accomplished: the day will teach (verses 8-9).
3. The third, a great star, burning like a lamp, whose name was Wormwood, which was bitter, fell upon a third part of the earth (verse 11). By stars, Scripture prophetically understands kings (Isaiah 14:12 and 34:4). Who this king is, by what bitter name, and in what manner he will trample a third part of the earth, the day of fulfillment will reveal.
4. The fourth, by which a third part of the sun, moon, and stars was struck, so that a third part of them was darkened, so that neither day shone nor night, for a third part (verse 12), seems to signify the majesty of the city of Rome, whether civil or ecclesiastical, being overshadowed: so that the sun, to which the consulship is as it were assigned in heaven, denotes the supreme dominion of the Pontiff over cities and provinces; the moon and stars represent the authority of the Senate and other subordinate magistrates, so that they lose a great part of their brightness. Scripture customarily uses these lights to symbolize the power and empire of kingdoms and cities (Isaiah 13:10; 50:20; Jeremiah 15:9; Ezekiel 32:7). How these things are to be accomplished, their outcome will prove in due time. Greater evils are foretold following these, by an angel flying through heaven, proclaiming yet three more grievous Woes.
5. The fifth is described in chapter 9, verses 1-12. Where a certain great star falls from heaven to earth, to which power is given to open the abyss, from which arises smoke that has darkened the sun and the air, from which locusts emerge, whose astounding number and appearance, as well as their painful stings, are described. They have a king over them, whose name in Hebrew is Abaddon, in Greek Apollyon, [Destroyer] under whose rule men will be tormented so much that they will desire to die but will not be able. However, the power to harm is limited in several ways: partly with regard to persons, so that they do not harm the Elect; partly with regard to the kind of harm, so that they do not kill but only torment; partly with regard to duration, for only five months. Some interpret this great star as Muhammad or Mohammedanism; but this is erroneous, since he does not pertain to the seventh seal nor has he yet fallen upon the earth while his dominion and power still prevail excessively. Why should we not understand it as the Antichrist and his ruin from the ecclesiastical heaven? To him is given the power to open the abyss or hell, from which arises infernal doctrine that has excluded the locusts, i.e., monks, and others of that sort—champions and defenders of papal superstition: these also had their king named Abaddon & Apollyon, i.e., Satan. Meanwhile, by the merciful providence of God, their harmful power has been restrained so that they do not harm the Elect but only those who do not have the seal of God on their foreheads (2 Timothy 3:19), nor do they completely take away life but leave it to them, making life harsher than death; and finally, this violence will not last beyond five months (Matthew 24:22) or 150 days, or five years (or rather natural years), with the final judgment now imminent. We will fully understand this symbolism when it is fulfilled.
6.The sixth, where first the release of the four Angels of the Euphrates is commanded by Christ, that is, of all evil angels from the four parts of the world (verses 13-14); then the execution of this command, whereby they are prepared for the hour, day, month, and year to kill a third part of the world (verse 15), to the number of one thousand two hundred horsemen (verse 16), whose armor is represented in parts as quite horrible (verse 17). Added to their effect is that a third part of mankind will perish by smoke, sulfur, and fire coming out of their mouths; yet, despite these great judgments of God, the rest have not turned away from their sins (verses 18-21). The symbolism of this persecution, preceding closely on the day of judgment, the day of fulfillment will explain.
7. The seventh, the final one, is described in chapters 10 and 11, concerning its
I. Preparatory aspects, represented quite copiously and distinctly. That is, it is explained that after this last trumpet, (1) all the kingdoms of this world are to be abolished, and consequently the consummation of the ages is to come. (2) The mystery of God is to be finished, as He revealed to His servants the prophets (Revelation 10:7). He had revealed to Daniel four future supreme empires under the idea of four beasts (Daniel 2:31-46 and 7:2, 10, 28), all of which are to be abolished. Then (3) after this is done, under the times and half a time (Daniel 7:26, 27), and no longer existing times (Revelation 10:6), the kingdoms of this world will cease to exist, and the kingdom of the Lord and His Christ will come (Revelation 11:15), and thus, Christ will reign forever with His Saints. This is the sum of the period of eternity. It will be helpful to examine these preparatory matters a little more distinctly. Therefore, it is represented…
(a) The coming or descent from heaven of some mighty Angel, chapter 10:1. “And I saw a strong Angel descending from heaven.” And who is that strong Angel? Certainly the Angel of Jehovah, the Angel of the covenant, the Angel of appearances, as appears from his subsequent description, which cannot fit any other Angel: by the actions assigned to him in this and the following chapter, by the parallelism with Daniel chapter 12:7, where is described a man clothed in linen who raised his right and left hand towards heaven and swore by Him who lives forever, that after time, times, and half a time, etc. Who is both Michael & Christ; compare Daniel 12:1,6,7 with Daniel 10:4-6 and Revelation 10:1-7.
(b) His appearance is supremely glorious — as the mighty Angel, or rather the mighty God (Isaiah 9:6) — descending from heaven to judge the living and the dead. He is clothed with a cloud, the emblem of divine majesty (2 Chronicles 6:1); wearing a rainbow on His head as a crown; with a rainbow encircling His throne, symbolizing peace and favor (Genesis 9:13). His face shines like the sun, and His feet are like pillars of fire.
(c) The actions by which he has carried the opened book with his own hand, suppose the book of the seven seals, hitherto closed, now opened by him: he has placed his right foot upon the sea, and his left upon the dry land, that is, he has subjected the whole continent to himself Psalm 110:1. He has raised his hand to heaven and sworn that thereafter there will be no delay, and thus the ages must be completed, the mystery of God fulfilled, according to the revelations made to the Prophets: he has given the book to John to eat, which will, at first, be sweet in the mouth, namely from the knowledge of the Church’s future fates, and then bitter in the belly, that is, from the feeling and sympathy of so many evils, heresies, schisms, persecutions of the Church, of which he was a member, looming over so many ages.
(d) Executions, in the very sound of the seventh Angel, by which at the final judgment, on one side, the last and most violent evils are to be inflicted upon the wicked; on the other, glorious joys for the pious from their deliverance from all evils, and the most perfect blessedness is to be established.
Where it occurs:
1. Triumph in heaven, because now the kingdoms of the world have become those of God and His Christ, and He Himself will reign forever chapter 11:15.
2. The congratulations of the twenty-four Elders, verses 16 & 17, that now the time of this kingdom and its judgments have come, expressed with prostration, adoration, and thanksgiving. They fell on their faces, saying: ‘We give thanks to You, God, who are, who were, and who are to come, because You have taken Your power and reign as King, and the time for anger, vengeance, and judgment upon the wicked has come,’ verse 18. ‘And the nations were angry, and Your wrath came, and the time of the dead to be judged:’ and on the other hand, ‘the time for the reward of the pious; and to give reward to Your servants the Prophets and Saints, and to those who fear Your name, both small and great; and to destroy those who have corrupted the earth.’
3. Actual execution:
A. Upon the righteous, conferring upon them the beatific vision of Christ, represented by the ark of the covenant, formerly placed in the Holy of Holies: ‘and the temple of God was opened in Heaven, and there was seen in his temple the ark of the covenant.’
B. Upon the wicked, enemies of Christ and the Church, inflicting on them the dreadful storms of his judgments: ‘And there were flashes of lightning, and voices, and thunderings, and great hail,’ verse 19: By which the hellish torments of the wicked are expressed.
DOGMATIC PART
III. Therefore, the last and most perfect dispensation of the covenant of grace, from the glorious return of the Mediator, will extend into all eternity. This is evident from the covenant, not only through the opening of the entire seventh seal of grace; but especially also through chapter 11:15, where it is said that ‘the kingdom,’ that is, all the earth, ‘has become the Lord’s and His Christ’s who will reign forever and ever.’ Hence, it is rightly called the most perfect dispensation, as in it the mystery of God’s covenant and the prophecies of the Prophets will be fulfilled, Rev. 10:7. Compare Daniel 9:26-27, and into which all preceding dispensations of both Testaments will discharge their perfection. For then, as William Ames succinctly states in Medulla Theologiae [The Marrow of Sacred Divinity], book 1, chapter 41, section 2):
1. The end of the calling to all who were called: for we are called to the eternal glory of God, 1 Pet. 5:10, which is also said to contain the end of faith, 1 Pet. 1:9.
2. That mode of redemption and justification which is by way of effects will be brought to completion; by which reason the faithful are said in this life to await redemption, Luke 21:18, Rom. 8:23, Eph. 1:14.
3. All the adopted will receive the very possession of the inheritance, in which sense the faithful in this life are said to await their adoption, Rom. 8:23.
4. The image of God in all the sanctified will be perfected, Eph. 5:27.
5. The hoped-for glory and blessedness will shine with complete perfection, not only in the soul but also in the body itself, Phil. 3:21. And because at that time the Church will be in a state of perfection, no longer of building up, therefore, the ministry, sacraments, and discipline, together with the churches themselves established, will cease, and the mystical Church will remain in immediate communion with God.
IV. Just as in the first dispensation of the covenant of grace under the Old Testament we counted six courses: the last of which ended in the [first] advent of the ‘pitiful’ Mediator; and likewise in the second dispensation under the New Testament we observed seven apocalyptic intervals, the last of which subsisted in the reference to the seventh seal, and in the blasts of the seven trumpets of the seventh seal: so in this last period, we will speak of as many stages, through which we will reach eternity, innumerable and infinite. Among these, the first will be, at the [second] advent of the Mediator, not pitiful, but glorious. For it is said in Revelation 7 that an Angel came from the east, having the seal of the living God, and especially also in chapter 10:1, ‘a strong Angel descended from heaven, clothed with a cloud, and a rainbow upon his head, whose face shone like the sun, and whose feet were like pillars of fire.’ Hence, it is said in Matthew 25:31 when the Son of Man comes in His glory. Hence throughout:
(1) it teaches the instrument of the covenant, 1 Thess. 4:16; John 14:2, 28; Acts 1:11; etc.
(2) it describes what will be (a) visible, John 16:15; Rev. 1:7; and chapter 6:16; (b) with a company of all holy angels, Matthew 25:31; 2 Thess. 1:7; and also holy men, Jude verse 14, 1 Thess. 4:16; (c) with ineffable brightness of glory, Matthew 16:27; and chapters 24:30 and 25:31; Rev. 19:11.
(3) it notes the time (a) certain and definite with God, Acts 17:31; (b) also near, Heb. 10:37; 1 Pet. 4:7; (c) yet uncertain and indeterminable for us, Mark 13:32; Matthew 24:42; Acts 1:7; 1 Thess. 5:1; meanwhile (d) suddenly to come to us, 2 Pet. 3:10; Rev. 3:3.
V. The second stage of this dispensation towards eternity is in the abolition of the Antichrist, whose preparatory plagues are explained through the six trumpets of the Angels in chapters 8 and 9, where verse 1 narrates a certain star fallen from heaven to earth. It is to be noted here that there will be a twofold downfall of the Antichrist: one lighter, which took place in the preceding age through Reformation, whereby his power was much diminished as we have said in its place; the other heavier and complete, to come at the return of Christ for judgment, although through various preparatory stages according to the six trumpets of the Angels, when finally under the seventh he will be completely overthrown. Isaiah 11:4 seems to speak of this downfall: “He shall strike the earth with the rod of his mouth, and with the breath of his lips shall slay the wicked one,” which words the Apostle explains in 2 Thess. 2:8: “Then shall that wicked one be revealed, whom the Lord will consume with the spirit of his mouth, by the appearing of his coming.” This also is referred to by John in Revelation 19:15: “And he shall destroy him with the brightness of his coming.” Compare Revelation 18:21, and chapters 19:1,2,3,20, and chapter 20:10.
VI. The third stage of this dispensation towards eternity will be in the resurrection of the dead. For it is said in Revelation 11:18, “And your wrath has come, and the time of the dead, that they should be judged.” The infallible truth of this is taught by:
(1) testimonies, both [a] from the Old Testament: Isaiah 26:19, Job 19:25, Daniel 12:2, Exodus 3:16 with Matthew 22:31-32; and [b] from the New Testament: Acts 24:15, John 11:24, 5:28-29, 1 Corinthians 15;
(2) examples: 1 Kings 17:22-23, 2 Kings 4:36, John 11:44, Luke 7:14-15, Matthew 27:52.
(3) reasons, both from the vindictive justice of God and from His mercy, 2 Thessalonians 1:6-7. To attain a clearer understanding of its nature, [1] it must first be presupposed the essential existence after death of both parts of man; and truly the soul not only exists but also has life, sense, and immortality arising from the simplicity and indissolubility of spirituality, as we have demonstrably shown in Book III, chapter IX, sections VIII and XV. Also the body, although deprived of life and sense, exists at least as to its matter: thus in the death of man there occurs nothing but the dissolution of these parts; and therefore resurrection is nothing other than the reunion of the separated parts, Ezekiel 37:5. Its possibility and probability can only be taught by nature; but its certain future occurrence only by faith. [2] It must be held that its cause is only God and the Mediator God-man, by the power of His omnipotent nature, Philippians 3:21. [3] That by His omnipotent operation, this resurrection will occur concerning all and each man who ever was, is, or shall be, John 5:28; Revelation 20:12; except only those whom the advent of the Mediator shall find living and who therefore have never died, 1 Corinthians 15:15, 52; 1 Thessalonians 5:15, 17. [4] Yet although all are to be raised by Christ, will it be by one and the same manner?
A. The resurrection of the faithful will proceed from Christ as Mediator, by virtue of the union they have with Christ as their life, Colossians 3:4, 1 Thessalonians 4:14; and by the operation of His life-giving Spirit who dwells in them, Romans 8:11. The resurrection of the unbelievers, however, will be procured by Christ as God, through the power of His omnipotence alone, by which He executes vindictive justice, 2 Thessalonians 1:6-7.
B. Moreover, the resurrection of the faithful will proceed from the life of Christ, as from its principle; to the life of the faithful as its fruit and effect; hence the resurrection is called life: whereas the resurrection of the reprobate exists from the sentence of death and condemnation to death and condemnation itself; hence it is called the resurrection of condemnation, John 5:18-19.
[5] That indeed the same bodies in number which fell by death are to be resurrected in essence; yet they will be very different in qualities and affections: and the bodies of the faithful will be spiritual and heavenly, with incorruptibility, 1 Corinthians 15:44 with verses 48, 50, 53, 54, and glory, Philippians 3:21; Daniel 12:2. But the bodies of unbelievers will be incorruptible in continuous corruption and ignominy, ibid; Isaiah 66:24.
VII. The fourth stage of this dispensation towards eternity will be in the final judgment of the resurrected. Of this, it is said in Revelation 11:18, “Your wrath has come, and the time of the dead, that they should be judged.” Hence an innumerable multitude, from all nations, tribes, peoples, and tongues, is said to stand before the throne or tribunal and before the Lamb, Rev. 7:9. This judgment is taught by (1) prophecies of the Old Testament: Psalm 50:3; Isaiah 66:15; Malachi 4:1; Daniel 7:9-10, 13; Ecclesiastes 11:9; (2) predictions of Christ Himself: Matthew 12:36 and chapters 24 and 25; Luke 12:40 and 21:34; (3) testimonies of the Apostles: Acts 10:42 and 17:31; Romans 11:5 and 14:13; 1 Thessalonians 4:16; 2 Thessalonians 1:7; 2 Timothy 4:8; Hebrews 10:27; 1 Peter 4:5; 2 Peter 2:9; 1 John 3:2; Revelation 20:11-12; (4) reasons (a) from the justice of God: 2 Thessalonians 1:6; Luke 16:25; Exodus 34:7; Ecclesiastes 8:13 and 11:9; (b) from the testimony of conscience, Romans 2:15 with chapter 1:32; Acts 24:25; (c) from the desire of the faithful, Romans 8:23; Revelation 22:17,20.
Judgment in Scripture sometimes means [a] temporal punishments of the wicked Jeremiah 25:31; Psalm 14:10, sometimes [b] chastisements of the faithful 1 Peter 4:17; 1 Corinthians 11:31, here [c] universal judgment Matthew 25:32. We are to consider:
[1] the Judge, Christ as mediator, indeed as King, John 5:22,27; Luke 21:23; 1 Corinthians 15:24; 2 Timothy 4:1, will visibly appear; then for terror to the wicked, Matthew 24:30; Luke 21:26; Zechariah 12:16; Revelation 6:16; then for consolation of the pious, Luke 21:28.
[2] Hence, judging (a) all nations Matthew 25:32; Acts 17:31; Luke 21:35; (b) individual men, 2 Corinthians 5:10, both living and dead Acts 10:42, good and evil John 5:27-29, small and great Revelation 20:12; (c) even devils, 2 Peter 2:4; 1 Corinthians 6:3.
[3] Furthermore, the time is fixed and immovable by God, Acts 17:31, unknown to creatures, Mark 13:32 (namely, to avert security and slothfulness), Luke 12:45, Mark 13:35, so that we may be prepared every day to receive the Judge, Hebrews 3:13, and also to nourish the patience of the saints, James 5:7, Hebrews 10:37, 2 Timothy 4:8. Meanwhile, He will come shortly, suddenly, and unexpectedly Matthew 24:37-38; 1 Thessalonians 5:2; 1 Corinthians 15:52; Luke 21:35 and 12:46; 1 Thessalonians 5:3. Moreover,
[4] The place of judgment will be in the air, 1 Thess. 4:17, Revelation 1:7; 1 Thess. 4:16; Matthew 25:34.
[5] Furthermore, the causes to be judged include all thoughts, Matthew 12:36; words, John 5:28-29; deeds Ecclesiastes 12:14, 2 Corinthians 5:10, and hidden things of the heart, Matthew 10:26; Revelation 20:12.
[6] Besides the judicial process whereby all peoples will be summoned to judgment before Him, Matthew 25:32, they will be separated according to their condition, and He will separate them as a shepherd separates the sheep from the goats. Thereupon they will be judged: first, indeed, the sheep on the right; “Come, you blessed of my Father, inherit the kingdom prepared for you from the foundation of the world,” verse 34. The reasons for this sentence will be added, verse 35, which the justified will modestly accept and the Judge will demonstrate verses 36-40; secondly, the goats on the left, verses 41-43, with added reasons for condemnation which the condemned will try to decline, verse 44, but will be refuted by the Judge, verse 45. Finally, execution will follow both pronounced sentences, verse 46, about which we shall speak in its place. Lastly, the sentence is a pronouncement with added reasons: namely (a) of condemnation upon the reprobate and wicked, to whom eternal curse is pronounced because of sins as meritorious causes, Matthew 25:41; (b) of absolution [of the sheep] because of Christ’s righteousness grasped by living faith and proven by good works, John 3:18, 5:24, 6:40,47 and 20:31 with Matthew 25:35.
The norm of the sentence is namely (a) the law concerning those condemned; either the unwritten or natural law with respect to those who lived without written law, Romans 2:15 with verse 12; or written law with respect to those who sinned under written law, ibid., namely according to the curse of the law, Deuteronomy 27:26; John 5:45-46. (b) The Gospel concerning absolution, Romans 2:16, since those who are not under law but are under grace, Romans 6:14, against whom the law will have no power, 1 Timothy 1:9.
Also, to be noted are the presages of the final judgment, which will be (1) an inundation of errors and heresies Matthew 24:5. (2) universal preaching of the Gospel throughout the world, Matthew 24:14; Mark 13:10. (3) extraordinary corruption of morals, carnal security, and extreme wickedness, Matthew 24:12,38-39, Luke 18:1, 2 Timothy 3:1, 2 Peter 3:3-4. (4) most atrocious persecutions of the pious, Matthew 24:9. (5) Horrendous devastations of wars, famine, and pestilence, Matthew 24:6-7; Mark 13:7; Luke 21:9. (6) Nearly universal apostasy, 2 Thessalonians 2:3. (7) The abolition of the fourth monarchy, Daniel 7:8-10. And (8) the Antichrist, 2 Thessalonians 2:8. Finally, (9) the darkening of the sun and moon, etc., Mark 13:24-25; Luke 21:25-28.
VIII. The fifth stage of this dispensation will be in the consummation of the ages, which the text says, when in chapter 10:1 a strong angel is said to have had his right foot upon the sea and his left upon the land, that is, to have subjected the entire world to himself, hence he swore that there would be no more delay from this time, verse 6. This is also confirmed by Psalm 102:27; Hebrews 1:10-12; Isaiah 66:17; 2 Peter 3:7, 10-13. The heavens and earth now existing are laid up and preserved for fire; that day of the Lord will come, when the heavens will pass away with a roar, and the elements being dissolved will melt with fervent heat, and the earth and the works therein will be burned up. Concerning this consummation of the world, there is not a unanimous opinion among all: there are [1] those who do not acknowledge at all any consummation of the age or world properly so called; but interpret Peter and others allegorically and mystically as speaking about the abolition of the kingdom and republic of the Jews, already imminent by the devastation of Titus Vespasian; so that the Sun, Moon, and Stars figuratively represent the city and temple, as well as the civil and ecclesiastical state of the Jews; and the earth represents the common people or populace; so, by fire and burning is meant a dreadful destruction of all these things; namely according to the understanding of those who are taken by such allegorical games. Others [2] on the contrary, prefer a total abolition of the heavens, if not of the empyrean or even the firmament, at least of the aerial and even terrestrial realms: which not only seems indicated by the emphasis of the texts but also reason suggests; since after the final judgment all these will have no use. Another [3] middle opinion seems more probable; namely a future proper consummation of the ages, but not a total abolition of them, rather an amendment and purification by fire, by which the heavens now existing and the earth will pass away (παρελεύσονται), so that from there a new heaven and new earth will emerge, not in substance but in qualities: (1) just as the old world perished or rather passed away by the water of the flood. (2) Certain places of Scripture seem to refer to this: Psalm 102:21; Hebrews 1:12; Isaiah 30:26; and especially Romans 8:19. (3) That the consummation of the ages seems to regard the abolition of the curse resting upon the earth because of violation of the covenant of nature, Genesis 3:17 with Romans 8:19, which regards not substance but qualities. (4) That if the words of 2 Peter 3 and others are to be understood in their broadest sense, all heavens and all earth would be abolished, and so neither the blessed would have heaven nor the damned hell in which to spend eternity, unless we wish to establish a new creation of the world which Scripture does not teach. As for the use of the renewed heavens and earth, about which the greatest difficulty arises; although we cannot certainly determine it while we are here; nevertheless, it could be said with some firmness that there will never be none at all. For what if we say that this renewal will be made for the perfection of this universe, so greatly deformed by sin? What if we also entertain the suspicion that the blessed in heaven will have a permanent residence there — yet nothing should prevent them from occasionally coming down to earth as circumstances demand. But we will commit these things relating to the consummation of the age to divine wisdom.
IX. The sixth stage of this dispensation will be in the handing over of the kingdom, concerning which the text speaks in chapter XI, verse 15, saying “the kingdoms of this world are become the kingdoms of the Lord and His Christ,” as the King who is to reign in verse 17, which the Apostle also more distinctly represents in 1 Corinthians 15:24-29. By this:
[1] Christ will present the kingdom, that is, the Church, or all the Elect in whom He reigns, to the Father (just as formerly governors sent into provinces used to return the provinces to Caesar) and will present it to Him as a trophy of His victory, so that in them He may reign and triumph in full glory forever. By this:
[2] He will abolish (καταργήσει) (a) every empire, power, and authority (ἀρχὴν, ἐξουσίαν, δύναμιν), that is, all empires, kingdoms of the world, and lesser governments, Daniel 7:14; so that He alone becomes Prince of the kings of the earth, 1 Timothy 6:15; Revelation 1:5; (b) angelic principalities (cf. Ephesians 1:21), which will cease concerning the execution of power or office over men; (c) ministries and prefectures in the Church, so that God alone through Himself, not through men or angels, exercises His power; (d) enemies of the kingdom of Christ or the Church, among whom He now rules: that is, the devil, the world, sin, death, especially demons, about whom Romans 8:38; Ephesians 6:12; Colossians 2:15 speak. By this:
[3] the Son Himself will be subjected to Him [the Father] who has subjected all things to Him [the Son]. Namely (a) if mystically considered, insofar as it signifies His members, 1 Corinthians 11:12, which are His πλήρωμα (fullness), Ephesians 1:23, when indeed the whole mystical body of Christ will be completely subjected to God and obedient in all things; (b) then personally considered, not according to the divine nature; but partly according to the human nature, according to which He is always subject to the Father; partly according to mediatorial power, when, ceasing His vicarious reign, which here is said to be handed over to the Father, He will manifest most fully that all things which were done through Him as man and Mediator were done by the power, authority, and name of God. Finally, by this:
[4] God will become all in all; that is, by mediation and present means and helps being removed the Triune God, by His immediate presence, fully assists all needs of the saints so that by His effectual power He supplies all the means for whatever can be desired.
X. The seventh and last stage of this dispensation will be in eternal life, Matthew 25:46. Elsewhere (book VI, chapter IX) we have enumerated three periods of this:
[1] The beginning, while we are in this life blessed with hope, Romans 8:24. We represented the beginnings of this in the same place, section XI.
[2] The progress, while by death we leave this life, Revelation 14:13. We also noted its beginnings there, section XIII.
[3] The consummation which will follow after this life to be spoken of here a little more distinctly:
(1) Blessedness or the perfection of this eternal life is designated in various ways in Scripture when it is called the crown of righteousness, 2 Timothy 4:8; the imperishable, undefiled inheritance which is kept for us in heaven, 1 Peter 1:4; salvation, crown, glory, 1 Peter 5:4; the kingdom of God, Matthew 25:34; the joy of the Lord, verse 21; the bosom of Abraham, Luke 16:22; paradise, Luke 23:44; the house of the Father, John 14:2; the heavenly kingdom, 2 Timothy 4:18; the kingdom of God, Acts 14:22; the kingdom of Christ, Revelation 1:9; fullness of joys at the right hand of God, eternal, Psalm 16:11; ἄνεσις (relaxation), 2 Thessalonians 1:7; rest, Hebrews 4:9; glory, Romans 8:22; sitting on thrones, Revelation 3:21; being before the throne of God, Rev, 7:15; but the most common designation is eternal life, John 3:16, Romans 6:23; also eternal blessedness. As to the matter:
(2) It is a state of perfection, which signifies the absence of all evil and the abundance of all good that is commonly expressed by the term ‘blessedness.’ But blessedness is twofold: (a) by its objective: the highest good, by the possession of which we are made blessed, which various pagan philosophers placed in different things: some in bodily goods, others in goods of the soul, others in goods of fortune, with such diversity that Varro [d. 27 BC] numbered more than three hundred opinions, ignoring the most true opinion which places the highest good in God Himself, Psalm 16:5-6 and 73:25. (b) formal, which they [pagan philosophers] place in that act by which the possession of the highest good is enjoyed: about which they dispute whether it is an act of the body, or intellect, or will, when they ought to have said it is the act of the whole man; insofar as the whole man lives forever: most especially, however, the intellect by which we shall see God face to face, 1 Corinthians 13:12, John 17:3 and the will by which we shall enjoy God and His infinite perfection, Psalm 16:11. Specifically, the blessedness of eternal life consists:
(3) in (a) Union with the highest good by which we shall possess God and God Himself will become ours: in whom is the sum of the benefits of the covenant of grace, Psalm 33:12, Revelation 21:3. (b) Fellowship with God, by which God Himself pours out all His goodness, wisdom, and power upon the Elect to be beatified, Genesis 16:1, Psalm 84:12. (c) Enjoyment of God, by which in union and fellowship with God we shall rejoice with ineffable joy, Psalm 4:7-8, 1 Peter 1:8. (d) Most sweet glorification of God, Revelation 4:8, 5:8, 7:10, and 11:17. To these is added (e) The elevation and perfection of our soul so that it may conceive the highest blessedness and delight from what has been said: when the intellect will be filled with the purest spiritual light by which it may see God, Matthew 5:8, 1 Corinthians 13:12, 1 John 3:2, in all His most glorious properties; a most perfect inclination shall be conferred on our will toward God and the good which is spiritual vision so that from it may be conceived the most sweet joy; all affections now so turbulent will be most composed. From these also it will result (f) that in the spirits of the perfectly just, Hebrews 12:23, there will be holiness without spot or wrinkle or any such thing, Ephesians 5:27, and the purest image of God, Psalm 17:15, 1 John 3:2, 1 Corinthians 15:49. And not only regarding the soul, but also (g) regarding the body (1) spirituality will be conferred, 1 Corinthians 15:44, which will need no food, drink or marriage, 1 Corinthians 6:14, Luke 20:36. (2) incorruptibility and immortality, 1 Corinthians 15:53. (3) immunity from all adverse emotions so that it will feel no hunger, thirst, repentance, sadness, fear or pain, Revelation 17:16, 21:4. (4) such brightness as described in Matthew 13:43, Daniel 12:3. (5) such beauty as described in 1 Corinthians 15:43, that not only shall we be equal to the angels, Luke 20:36, but also in its own way like Christ’s glorious body, Philippians 3:21. And (6) to all these previous blessings will be added the excellence of our dwelling place which can scarcely be adequately represented by Scripture when it is already called heaven, Matthew 5:12; already the third heaven, 2 Corinthians 12:2; already a new heaven, 2 Peter 3:13; already a new Jerusalem, Revelation 21:2; already the tabernacle of God, verse 3; already the temple of the Father, Revelation 3:12; already a sanctuary, Hebrews 10:19; already a house in heaven not made by hands (aχειροποίητος), 2 Corinthians 5:1; already the mountain of God, Hebrews 12:22; Psalm 15:1; already the city of God Hebrews 12:22; already our homeland, Hebrews 11:14; etc. Moreover, (7) there is the ineffable grace and excellence of celestial fellowship in the sweetest presence and conversation with the spirits of perfectly just men, with holy angels, with the Mediator Jesus, indeed, with God Himself, Hebrews 12:22-23; Matthew 8:11. Cf Matt. 17:3. Finally (8) eternity will add its crowning completion, Matthew 25:46; 1 Thessalonians 4:17; by which we shall always be with the Lord and shall enjoy that blessedness as long as God Himself shall be. And although the glory and blessedness of this life will be unequaled in the future Daniel 12:3; 1 Corinthians 15:41-42; Luke 19:17,19; insofar as then God will reward each according to his works, Matthew 16:27, 2 Corinthians 5:10; 1 Corinthians 3:8. However, each one will attain only as much glory and blessedness as he has perfectly succeeded in glorifying himself. And these are roughly the things that we, who are constituted for that eternal life, can attain and represent concerning its perfection and nature. Opposed to this is the eternal condemnation of the reprobate, by which here indeed we understand not only the sentence of condemnation but also its execution, by which those who have lost [destroyed] the earth will be [destroyed], Revelation 11:18, and will go into eternal punishment, Matthew 25:46. We have elsewhere (book 6, chapter 9) enumerated three periods of this: namely (1) the beginning in this life, about which the Savior, John 3:18-36 speaks, which we represented (loc. cit. § XII); (2) the progress in natural death, the beginnings of which we enumerated, ibid. § xv; and finally (3) the consummation, book IV, chapter IV, §§ xv-xvi, which properly belongs to this place.
THE ELENCTIC PART whereby objections are refuted.
XI. First, it is asked whether Christ will return more than once? The Epicureans, Sadducees, Jews, Atheists, and Empaectae [scoffers and mockers] recognize no return of Christ, no resurrection, judgment, condemnation, or eternal life, whom, out of brevity, we will not dwell upon for the present. The Lutherans, although they profess to acknowledge Christ’s return for judgment; yet because they consider His human nature to be omnipresent with the divine nature both in respect to possession (κτήσιν) through personal union and in respect to use (χρήσιν) through the subsequent glorification, if they acted consistently with their hypotheses, they ought to deny, at least properly speaking, the return. The Papists, so that they may have Christ’s flesh daily present in the Mass, decree that He returned visibly only once but often returns invisibly to earth. The Socinians, because they teach that He ascended once during the Lenten fast and then soon returned, count a double return of Christ. The Chiliasts or Millenarians, because they hold that Christ will descend to establish His millennial kingdom on earth, at least for a short time, also admit a double return of Christ. The Reformed observe only one return in Scripture, namely that which will judge the living and the dead. Nor can opponents produce anything contrary except their rotten hypotheses, which we have refuted in their places. We also touched on this question in book V, chapter XVI, section XVII.
XII. Secondly, it is asked whether resurrection means returning from a state of non-existence to the state of existence? The Socinians, out of hatred for the satisfaction of Christ, by which they sought to elevate the efficacy of the resurrection above the efficacy of Christ’s death, assert that man passes by death into a state of non-existence, and by rising again returns to the state of existence; but they are hardly able to demonstrate that this return is credible, possible, and certain; that Christ by His death wished to pass into the state of non-existence and from there by His resurrection to return to the state of existence. Accordingly, the Reformed answer affirmatively because they acknowledge both essential parts of the dying person as existing; they deny this. We have discussed this controversy in book 5, chapter 12, section 18; chapter 13, section 11; and chapter 15, section 15.
XIII. The third question is whether all people, each and every one, will eventually rise again. The Gentiles, Sadducees, Epicureans, Atheists, some who indeed were present in the Church, Hymenaeus and Philetus (2 Timothy 2:18), some also among the Corinthians (1 Corinthians 15:12), and subsequently the Simonianists, Saturninus, Basilides, Carpocrates, Gnostics, Valentinians and others, utterly reject the resurrection of the dead. The Socinians, although they seem to accept it with very strong effort and refer the promise of resurrection and eternal life to the principal articles of their gospel, which Christ first introduced into the world and for which He appointed to verify His death and resurrection; nevertheless, since they regard death as true non-existence, they deny resurrection, because that which does not exist cannot in any way rise again but must be created anew. Others make exceptions, denying the resurrection for infants, all unbelievers and anyone dying in their impiety and unbelief; thus, some Socinians. The Reformed extend it to all and each of the dead, including those whom the day of the Lord finds alive, for they will substitute a sudden change [in existence] for death, as Scripture teaches repeatedly: Job 19:25; Psalm 16:9 and 17:15; Daniel 12:2; Hosea 13:14; Matthew 10:28 and 12:40; Luke 14:12; John 6:39, 40, 44, and 11:24-25; Acts 15:18 and 23:6 and 14:15; Romans 8:11 and 14:8-9; 1 Corinthians 6:14 and 15; 2 Corinthians 1:9 and 4:14; 1 Thessalonians 4:14; Hebrews 6:2 and 11:19; 1 Peter 1:3 and 4:5; Revelation 11:18. In fact, so much so that Scripture regards those who deny the resurrection and judgment as wicked and scoffers, Matthew 22:23 — Acts 23:8 & 26:23-24; 1 Cor. 15:19; 2 Pet. 3:3. That [2] it clearly extends to the living and the dead, 1 Pet. 4:5, to the just and unjust, Acts 26:8; Dan. 12:2, and therefore, to all, John 5:28; 1 Cor. 5:10, even the unbelievers and Gentiles, Rom. 11:12. Nor are infants to be excluded; this is evident from the fact that the kingdom of God is entrusted to them, Mark 10:14, and that they are partakers of the covenant of grace, Gen. 17:7, 12; Acts 2:39. That the saints are called holy, 1 Cor. 7:14. That [3] since all men are sinners Romans 3:9-10, and therefore, either freed from sin or not: by the justice of God it seems necessary that all be raised set for the judgment of God, so that each may receive according to his condition, 2 Cor. 5:10. Nor do objections that (A) it is limited to many, Dan. 12:1, have any weight against this. Response: This refers to the multitude which is later divided into those justified and those condemned. [B] That it is limited to the faithful, Phil. 3:11, John 6:39, 40, 44, 45. Response: The resurrection to life, John 5:28, is understood, which resurrection the Apostle calls better, Heb. 11:35. That [C] the resurrection is said to be effected by the mediatorial power of Christ, John 6:39-40 and by the Spirit of Christ, Romans 8:2, which does not pertain to the ungodly. Response: In respect to the faithful it is accomplished by the mediatory power of Christ and the indwelling Spirit; but in respect to the unbelievers, by the power of divine might. That [D] reason does not seem to argue for it in only one way:
For it seems impossible that a body corrupted, burned, reduced to dust and scattered, devoured by beasts or cannibals, can be restored. Response: (1) Reason must be subjected to the word of God and obedience to Christ, 2 Cor. 10:5, then (2) human reason must be opposed by the infinite power of God, Matt. 22:29. Therefore (3) only corrupted reasoning resists.
XIV. It is asked fourth, whether we shall be resurrected with the same bodies? The fanatics, Swenkfeldians, Weigelians, Anabaptists and Socinians hold that the bodies of the resurrected will be without flesh and blood, purely spiritual. The Lutherans, due to their creed of the omnipresence of the flesh of Christ, believe, indeed, that the same bodies will be resurrected; but invisible and present in many places simultaneously. The Reformers hold that we shall be resurrected with the same bodies as to substance; but differing as to qualities. Because (1) Scripture clearly testifies this, Job 19:25, Psalm 34:21, Isa. 26:19, Rom. 8:2, especially 1 Cor. 15:53, Phil. 3:21. Because (2) resurrection is the second salvation of the fallen: hence, is often called sleep, Matt. 8:24, John 11:11-12. Because (3) the resurrection will take place so that each one may receive according to the body, 2 Cor. 5:10. Because (4) the same body that sinned must be punished, Gal. 6:17, Eph. 6:8. Because (5) the bodies of the pious are temples of God and the Holy Spirit, 1 Cor. 3:16 & 6:19, 2 Cor. 6:16. Because (6) a human body deprived of flesh and blood is not a human body. They object [A] that the blessed are said to be future angels Math. 22:30, Luke 20:36. Response: Not as to identity of substance; but as to similarity of qualities, namely incorruptibility. [B] That those who are in the flesh cannot please God. Response: This refers to those who live according to fleshly desires. [C] That flesh and blood cannot inherit the kingdom of God, 1 Cor. 15:50. Response: Carnal corruption will not enter, nor corruptible bodies, cf. Gal. 1:16, Eph. 6:12, Heb. 11:14. Because [D] our bodies will be changed. Response: As to qualities, not as to substance, 1 Cor. 15:53, Phil. 3:21. Because [E] the body that is sown is not the same as that which grows, 1 Cor. 15:37. Response: It only follows that the resurrected body will not be such as it was when buried, vs. 53. That [F] God is said to abolish the belly and food, 1 Cor. 6:13. Response: As to use, not as to substance.
XV. It is asked fifth, whether the human nature of Christ will raise the dead through the omnipotence of the divine person communicated to it? The Lutherans, in order to uphold oral eating [of Christ’s body in the Eucharist], which requires the omnipresence of Christ’s flesh, teach that the personal existence of the divine person has been communicated to the human nature in the hypostatic union because that [subsistence] coincides with the divine essence; hence the divine essence has also been communicated to it; and because, further, the divine attributes coincide with the divine essence, hence the divine attributes have also been communicated to it, among which is omnipotence; and through this omnipotence communicated to it, the human nature will one day raise the dead. The Reformers, although they acknowledge Christ as God-man, both with respect to human and divine nature, who will raise up the dead with the divine imparting the power of vivification, John 17:24, and the human being the voice and instrument of resurrection, John 5:28, Matt. 24:31, nevertheless, deny that through hypostatic union omnipotence of the divine person was communicated to human nature and that it will raise the dead. The crux of the controversy, therefore, lies in the communication to human nature of divine properties, which we have examined expressly in book five, chapter fifteen, sections 21, 23, 24.
XVI. It is asked sixth, whether at the final judgment, God will assign eternal life to the elect because of good works as meritorious causes? The Papists affirm this. The Reformers deny the question, although they grant that God will one day pronounce according to works; and by the works will recognize as signs of faith and which are prerequisites for the possession of that life whose right the Savior acquired by His merit alone. We have examined this controversy in book 6, chapter 6, sections 20-22.
XVII. It is asked seventh, whether there will be more than two receptacles for future eternal states? We have noted the differences of opinions in book 6, chapter 9, section 21. The Papists count three or four: heaven, hell, purgatory, and the limbo of infants. The Reformers count only two. This is because (1) Scripture does not show more. (2) Purgatory is a fiction, enriching only the papal treasury through indulgences and penances, and relying on sandy supports of rotten distinctions in which they falsely divide between guilt and punishment, mortal and venial sins, and even temporal punishments from eternal ones. Because (3) the limbo of infants is upheld only by a perverse hypothesis concerning the absolute necessity of Baptism, elsewhere explicitly refuted. The arguments for purgatory and the limbo of infants are not of such weight to give them space here.
XVIII. It is asked eighth, whether the death of the damned will endure eternally just as the life of the justified? The Socinians, because they define death as non-existence, constitute the eternal death of the damned as eternal non-existence, which we have refuted in the cited places, section 12. Origen, with his followers (whom in the previous century, in their own way, followed Franciscus Puccius and Samuel Huberus) held that all the damned, not only men but also devils, after a time of punishment proportionate to their sins, would be freed and led to salvation: which we reject, book 6, chapter 1, section 17.
XIX. It is asked ninth, whether after the final judgment, the world will be completely annihilated? The thinkers of all times, with Aristotle and many of the Jews, consider that the world, in the state in which it now is, will exist forever. The Lutherans, in order to more conveniently maintain more favorably their belief in the omnipresence of Christ, which does not necessarily require the existence of a body in a place where it exists, firmly maintain that this world is to be annihilated after the final judgment. We have explained the opinion of the Reformers in section 8.
XX. It is asked tenth, whether the Savior after the final judgment will so deliver the kingdom to His Father that He Himself will cease to reign? The Socinians, in order to more conveniently deny Christ’s eternal and consubstantial deity with the Father, hold that just as the Father once, by appointing the Son as His vicar, abdicated His kingdom in His own way for a time; so also the vicar Son will after the final judgment completely abdicate the power of reigning. The Reformers, although they acknowledge that Christ represents the kingdom to the Father and will no longer reign in the way He now reigns, through the Word, Sacraments, discipline, etc., nevertheless hold that He will reign with the Father throughout all eternity. This opinion we explained in section 9 and formerly proved in book 5, chapter 8, section 17.
XXI. It is asked eleventh, whether eternal life will have carnal pleasures, feasting, marital delights, etc.? The Mohammedans affirm this, with whom the opinion of the common people agrees. The Reformers, although they require the absence of all evil for eternal life, even that which afflicts the body, while on the contrary the presence of all good, including that which perfects the body; nevertheless, deny that eternal life will have these pleasures. Because (1) we shall be ἰσάγγελοι [as the angels], Matt. 22:30, Luke 20:36. Because (2) God is said to abolish both food and belly, 1 Cor. 6:13. Because (3) then we shall have spiritual bodies, 1 Cor. 15:44, which are not capable of these earthly and carnal pleasures. Because (4) the Apostle expressly says the kingdom of God is not food and drink, but righteousness, peace and joy in the Holy Spirit, Rom. 14:17. Nor does it stand against this that we are said to recline in the kingdom with Abraham, Isaac and Jacob, Matt. 8:11, because this is not to be understood properly but tropically.
THE PRACTICAL PART
XXII. The practicality of this chapter has, for the most part, long since been occupied by chapter IX of book VI concerning glorification: since glorification begun differs from consummated only in degree; whatever has been said about the practice of glorification begun there, mutatis mutandis [‘with the necessary changes having been made’], with omissions and additions as necessary, can very easily be transferred here. Particularly, we have also called [glorification] the principal practice that of the resurrection in book V, chapter XV, section XXX. Cf. book II, chapter XI, section XVIII. The necessity of brevity forbids the treatment of the singular practicality of each individual component of this dispensation. However, we shall briefly touch upon the universal practicality of this dispensation. Therefore, first it provides the most efficacious consolation in any adverse circumstances. For if [1] you contemplate the glorious return of Christ, with which our full liberation will be joined; this will console in the case of the most sorrowful absence of Christ alone, because (a) He will certainly return, Job 14:3; (b) By returning, He will completely free us from all evil, Luke 21:27-28; Revelation 21:4; (c) He will then restore all things, Acts 3:21; (d) He will then glorify His own forever and grant them eternal life, Matthew 25:46. From all these things, we can confidently lift our heads toward heaven, Luke 21:28. If [2] you contemplate the certain future resurrection, how much consolation it provides against the horror of death and decay! John 11:25. If [3] you consider the final judgment, with the consciousness of sins and the terror of that great day; how much consolation it supplies to recall to mind that Redeemer Himself, who gave Himself for us, in whom we have believed, will be our Judge, and will by no means bring us into condemnation, John 3:16-17; our sins will not even be remembered, Numbers 23:21; Jeremiah 31:34. If [4] you consider the condemnation of the wicked, this consolation will provide that we shall be free from it, John 5:24. If [5] you think on the consummation of this age, how much consolation it offers to think of a new heaven and a new earth to come, in which righteousness dwells, 2 Peter 3:13. If [6] you consider the handing over of the mediatorial kingdom, how much consolation it provides that then God will establish us glorious, without spot or wrinkle or any such thing, Ephesians 5:27; and that from that time we shall be where He is, John 17:24. Finally, if [7] you contemplate eternal life, that crown of righteousness which Christ will give to all those who await His appearing, 2 Timothy 4:8; if that surpassingly exceeding weight of glory, 2 Cor. 4:17; if that fullness of joys in God’s presence and pleasures at His right hand to be had forever, Psalm 16:11; and that which eye has not seen nor ear heard nor entered into the heart of any, 1 Cor. 2:9; when He will wipe away all tears from us, Revelation 7:17 & 21:4, good God! The consideration of these things and similar ones will create consolation for us. On the contrary…
XXIII. Secondly, the thought of Christ’s return will instill ineffable horror and trembling in the wicked, [1] when the Lord Jesus will be revealed from heaven with His mighty angels, in flaming fire inflicting vengeance upon them, etc., 2 Thessalonians 1:7-8, when the wicked will cry out: ‘mountains,’ etc., Revelation 6:16. Then [2] the resurrection, when they will awaken from the dust to eternal shame and contempt, Daniel 12:2. Furthermore, [3] the final judgment, when they will sit before the tribunal of Christ to receive according to their works, 2 Corinthians 5:10; when they will behold their Judge, most just and omniscient, whose eyes clearly see all their crimes, seated on the throne, so dreadfully pronouncing this terrible sentence to them: “Depart from me, you cursed, into everlasting fire prepared for the devil and his angels,” Matthew 25:41. Hence [4] condemnation and eternal death, when they will be cast into the lake of fire and sulfur, Revelation 21:8, where their worm does not die, their fire is not quenched, and they will be an everlasting disgrace to all flesh, Isaiah 66:24. Moreover, [5] the end of the age, when they will see this earth, on which they have long delighted greatly, burning up, the elements melting and dissolving, 2 Peter 3:10-11. Additionally, [6] the handing over by which Christ will establish His kingdom to be glorified by the Father: when they experience themselves excluded from this kingdom, Revelation 22:15, and handed over to Satan as tormentor, Matthew 18:34. Finally, [7] eternal life, when the sweetest sentence of the Judge will be heard by the justified: “Well done, good and faithful servant; you have been faithful over a few things—enter into the joy of your Lord,” Matthew 25:21; likewise, “Come, you blessed of my Father, inherit,” verse 34; while on the other hand a dreadful sentence will thunder against them: “Depart from me, you cursed, into the fire,” cf. Luke 16:22-26.
XXIV. Thirdly, Jesus commends various duties that pertain to the state of eternity to be exercised: [1] towards the soul to be timely prepared and formed for eternal blessedness, Matthew 16:26. For the soul (a) by its nature is eternal and consecrated to eternity through its essential spirituality, simplicity, and immortality, Matthew 10:28. Also, (b) it is the primary and principal subject of eternal blessedness, Psalms 4:8 and 16:9. Moreover, (c) without the soul, the body cannot enjoy any joy or blessedness. Furthermore, (d) the soul first passes to God, rendering an account, Ecclesiastes 12:7. Is it not therefore altogether fitting that the soul be adapted, in time, to eternal things above? What then? (1) Above all, it must be purified so that it may see God, Matthew 5:8; (2) increasingly wean it from earth and earthly things, and accustom it to heaven and heavenly things, Colossians 3:1, Philippians 3:21, Matthew 5:33; especially to the divine celebration by which will one day consume eternity, Revelation 4:8, Isaiah 6:3. Nor (3) is anything in heaven or on earth more intensely embraced than union and communion with God, by which heavenly and eternal blessedness is chiefly fulfilled, Psalms 73:25; 4:8; 16:5. Hence (4) towards the body, once to be glorified in eternity so that it may become like the glorious body of Christ, Philippians 3:21. So that (a) it may, in a timely fashion, be made a temple of God and of the Holy Spirit, 1 Corinthians 3:16-17 and 6:19; so that (b) the members of our body, like those of Christ, may be kept pure and unblemished for the coming of Christ, 1 Corinthians 6:8-9; 1 Thessalonians 5:23; so that (c) it may partake in the first resurrection in this life, Revelation 20:6. Finally (3) towards the entire composite human being, so that we (A) often seriously occupy ourselves with meditation on eternal life, 2 Corinthians 4:17. For this purpose (B) we more and more renounce the world and worldly things, 2 Corinthians 4:18; forgetting what is behind, Philippians 3:14; and aspire to the heavenly homeland, Hebrews 11:15. So that (C) with this devout thought we patiently bear the temporary lightness of this affliction as that which works excellently in us an exceeding weight of glory eternal, 2 Corinthians 4:17; so that we may suffer with Christ and live also with Him, 2 Timothy 2:11. Moreover, we may glory in afflictions because they produce hope in us, Romans 5:2-3. Furthermore (D) that we put away all vices and apply ourselves to virtues as those which will provide us the way by which we shall see God in peace, Hebrews 12:14; remembering also that nothing impure will enter the kingdom of God, Revelation 21:27. That (E) we eagerly long for blessed eternity, Psalms 42:2; 84:2-3; Philippians 1:23; 3:13-14. And not only long for it but also (F) work out our salvation with fear and trembling, Philippians 2:12; indeed contend (ἀγωνιζόμεθα) to enter through the narrow gate, Luke 13:24; direct our course (κατὰ σκόπον διώκω) towards the heavenly prize, Philippians 3:14. Finally (G) with living faith nourish the confidence of our blessed resurrection indefinitely with Job’s words Job 19:25-26; with eyes of the mind fixed on heaven, Acts 7:55-56; likewise Daniel 6:10; eagerly long for the appearance of Christ, 2 Timothy 4:8; sigh within ourselves; expect adoption, namely the redemption of our bodies, Romans 8:23; and seeing Christ the Judge coming, let us lift up our heads because our redemption draws near, Luke 21:28; meanwhile with the spirit as bridegroom, Revelation 22:17,20 let us say:
COME LORD JESUS
CategoriesReformed Apologetics Revelation Commentary
TagsElection Reprobation Sanctification