QUEST. LVI. How is Christ to be exalted in his coming again to judge the world?
ANSW. Christ is to be exalted in his coming again to judge the world, in that he, who was unjustly judged and condemned by wicked men, shall come again at the last day, in great power, and in the full manifestation of his own glory, and of his Father’s, with all his holy angels, with a shout, with the voice of the arch-angel, and with the trumpet of God, to judge the world in righteousness.
Our Saviour being in his exalted state, is to continue at the right hand of God, till he has finished the remaining part of his work, in the application of redemption, and, by his Spirit, in the methods of his providence and grace, brought in the whole number of the elect; after which follows another branch of his Mediatorial glory, when he shall come again to judge the world at the last day, which is the subject matter of this answer. For the understanding of which, let it be considered,
I. That though he was, before this, solemnly invested with a power of exercising judgment, and is continually distributing rewards and punishments in the course of his providence; yet the full manifestation of his glory, as Judge of quick and dead, and that in a visible manner in his human nature, is deferred till the last day. Though he be now known by the judgments that he executes, which are oftentimes attended with wonderful displays of his divine glory; and, though the eternal state of all men be fixed by him at their death, at which time a particular judgment is passed on them by him, as the apostle says, It is appointed unto men once to die, and after this the judgment, Heb. ix. 27. yet this is done without those external and visible marks of glory in his human nature, with which he shall appear in the end of time. This is styled, The last day, John xi. 24. chap. xii. 48. and, in that respect, that measure of duration, which we generally call time, will be ended, and another, which is distinguished from it, which, by reason of its having no end, is called eternity, shall commence; not that it is like eternity of God, without succession: but some think it differs from time, principally in this, that it shall not be described by the same measures that it now is; nor shall the motion of the heavenly bodies produce those effects which they do, in the frame of nature, whereby the various changes of seed-time and harvest, summer and winter, day and night follow each other in their respective courses.
Some, indeed, think that this is called a day, in the same sense as the present season, or dispensation of grace, is sometimes called the sinner’s day, Luke xix. 42. or the day of God’s patience, and long-suffering. And when this shall be at an end, and the gospel, which is compared to a glorious light, that shines therein, shall be no longer preached, the end thereof being fully answered, this may well be styled the last day, when Christ shall come to judgment.
II. This glorious appearing of Christ to judge the world, is set in opposition to that part of his state of humiliation, in which he was unjustly judged and condemned by wicked men, and is designed to aggravate the crime of those, at whose tribunal he stood, who, though he then told them of this matter, namely, that hereafter they should see the Son of man sitting on the right hand of power, and coming in the clouds of heaven, Matt. xxvi. 64. yet they believed him not. And this may also be considered, as set in opposition to all that contempt, which his name, interest, and gospel, daily meet with, in an ungodly world, whereby he is, as it were, judged and condemned afresh, and the unjust sentence that was passed upon him, in effect, approved of; from all which, Christ shall be for ever vindicated, when his glory shines forth in a most illustrious manner, as calling the whole world to stand at his tribunal, and rewarding every one according to their works.
III. The time when Christ shall thus come to judge the world, is unknown, either by angels or men; and, indeed, our Saviour himself, while here on earth, speaks of this, as a secret, that had not been made known to him, as man, Mark xiii. 32. and the reason why God has thus concealed it, is because he would not give occasion to any to indulge the least degree of carnal security, (for the same reason that he has not made known to us the term or bounds of life) but that we may be always ready for his coming. Therefore we cannot but reckon it an instance of unwarrantable presumption in several Jewish writers, and some of the Fathers after them,[243] to suppose, as they do, that the world shall continue six thousand years, from the creation; and that, as it was made in six days, and the seventh ordained to be a Sabbath, this had a mystical signification; and accordingly, in its application to this matter, a day answers to a thousand years; or that, as the world was two thousand years without the written word, or law of God, and after that, two thousand years under the law, so the days of the Messiah shall continue two thousand years, and then follows the eternal sabbatism at Christ’s second coming. As for the Jews, who speak of this matter, their unbelief is condemned out of their own mouths; since they do, as it were, concede, that the time in which the Messiah was to come, was that in which he actually appeared; notwithstanding, this is a groundless conjecture, so far as it respects the end of the world; and, indeed, it is an entering into a secret, which is altogether hid from mankind.
IV. We are now to consider that glory with which Christ shall appear, when he comes to judge the world. Accordingly it is said, he shall come in the full manifestation of his own glory, and of his Father’s, with all his holy angels, and with other circumstances, that will be very awful and tremendous.
1. He shall come in his own glory, by which we are to understand, that the glory of his divine nature shall shine forth, or be demonstrated in a more illustrious manner, than it has hitherto been. When he was here on earth, this glory had, as it were a veil put on it, by reason of the low and humbled state of his human nature: but, when he shall come again in his exalted state, it will never be a matter of doubt to any, whether he be God incarnate or no. And to this we may add, that there will be many things done by him, when he comes to judgment, which will be eminently the effects of his divine power, wisdom, justice, goodness, and faithfulness, whereby the glory of his divine nature will farther appear, in determining the final state, both of angels and men.
2. He is also said to appear in his Father’s glory. For the understanding of which let us consider,
(1.) That whatever work he is engaged in, or glory he receives as Mediator, it takes its rise from the Father; it was he that called him to perform it, sanctified, and sent him into the world, furnished him with an human nature, united to his divine Person. From him it was that he received a commission to lay down his life, and to take it upon him again; and it is he who hath appointed the day in which he will judge the world; and, pursuant to this decree and appointment, he will come to perform this glorious work.
(2.) Every thing that he does as Mediator, is referred to the glory of the Father; as he says, I honour my Father, John viii. 49. and therefore this work, which is, as it were, the laying the top-stone of the glorious fabric of our salvation, will tend eminently to set forth the Father’s glory, who laid the foundation stone thereof.
(3.) Whatever work he performs for the honour of the Father, he receives from him, a testimony of his highest approbation of him therein. When he was here on earth, as the apostle says, He received from the Father honour and glory; when there came such a voice to him from the excellent glory, saying, This is my beloved Son in whom I am well pleased, 2 Pet. i. 17. This testimony was given to him at his baptism, and transfiguration in the holy mount; the latter of which the apostle more immediately refers to, as appears by the following words; therefore we may conclude,
(4.) That since his coming to judgment will be the most illustrious part of his mediatorial work, he will have the most glorious testimony from the Father; and, indeed, his receiving the saints into heaven, who are styled, Blessed of his Father, who shall inherit the kingdom which he had prepared for them, from the foundation of the world, Matt. xxv. 34. will be a standing monument of his approbation of him, or well-pleasedness with whatever he has done in order thereunto; and therefore he may well be said to come in the glory of his Father.
V. He is farther said to come in the glory of his angels. This, indeed is to be understood in a sense different from that of his appearing in his own glory, or that of his Father; for the angels are said rather to behold and admire his glory, than to confer any branch thereof upon him. However, they are described as attending him in his coming, as it is said, He shall come in his glory, and all the holy angels with him, ver. 31. and accordingly he will appear in the glory of his angels, as they shall be his retinue, and bear a part in the solemnity of that day, whereby they not only acknowledge his rightful authority to engage in this glorious work, but their willingness to attend him in every part thereof, in which he thinks fit to employ them, as ministering spirits, in subserviency to the proceedings of that day. And this leads us to consider that glorious solemnity, together with some things that will be done, preparatory to Christ’s judging the world. Accordingly it is said,
VI. That he shall come with a shout, with the voice of the arch-angel, and with the trumpet of God, which are the apostle’s words, 1 Thes. iv. 16. and he adds, that this shall be attended with the resurrection from the dead, and the change of those who being found alive, shall be caught up together in the clouds, to meet the Lord in the air; and elsewhere he says, The trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed, 1 Cor. xv. 52. and our Saviour speaks of a throne’s being erected; and that when he shall come in his glory, and all the holy angels with him, he shall sit on the throne of his glory, Matt. xxv. 31, 32. We also read of the gathering of the whole world before him, and the separation of the righteous from the wicked, which is said to be done by the ministry of angels, chap. xxiv. 31. and chap. xix. 28. these things will immediately go before Christ’s judging the world: but since it is expressly said, in this answer, that he shall come with a shout, with the voice of the archangel, and the trumpet of God, this we shall particularly consider. And,
1. When he is said to come with a shout, and with the voice of the archangel, it does not seem probable, that by a shout, is meant an articulate sound, as the word is sometimes applied, when used by us, as signifying that joy and triumph which is expressed by those who shout for victory. Notwithstanding the word may be understood in a metaphorical sense, signifying some triumphant expressions of joy, suitable to the great occasions; or the word,[244] which we render a shout, may signify the powerful word of command given by our Saviour, whereby the dead are called out of their graves; and agreeable hereunto, it is added, that Christ shall come with the voice of the arch-angel. This has given occasion, to some, to enquire, whether there be one among the angels who is called so, as being the prince and chief of all the rest, who will receive the word immediately from Christ, and transmit it to other angels, whereby the world will be summoned to appear before his tribunal; but it is very difficult for us to account for this matter. That there is a very beautiful order and harmony among the angels, is beyond dispute; nevertheless, we have no ground to assert, that one is superior to the rest, unless that be the meaning of the word arch-angel, in this, and two or three other scriptures, in which we meet with it. But, though I will not contend with those who are otherwise minded, yet I am rather inclined to think that the word is always applied to our Saviour, and that he is called the arch-angel, as he is the head and sovereign of all the angels, who, as the apostle says, were created by him, and for him, Col. i. 16. and who are commanded to worship him, Heb. i. 6. and, as it is said elsewhere, Angels, authorities, and powers, are made subject unto him, 1 Pet. ii. 22. therefore he certainly has a greater right to this glorious character than any creature.
If to this it be objected, that Christ’s being said to come with the voice of the arch-angel, denotes, that the arch-angel is distinguished from him; to this it may be replied, that this does not necessarily follow from hence; for the meaning of the words may be this, that the Lord shall descend with a shout, or powerful word of command, given forth by him, who is the prince and Lord of all the angels, and transmitted by them to the whole world, who shall be hereby summoned to appear before him.
2. He is said to come with the sound of a trumpet; which seems to allude to the use of trumpets, to gather the hosts of Israel together, when they were to march by their armies, or in the day of their solemn festivals, and in the year of Jubilee, which was proclaimed thereby; and accordingly this eternal Jubilee, and triumph of the saints, is said to begin with the sound of a trumpet; not that there shall be a material trumpet, like those in use among us, as some, who have low apprehensions of the glory of this day, have supposed, as though there were nothing figurative in the mode of speaking; whereas the principal thing intended thereby is, that there shall be some glorious ensigns of the divine majesty, or the effects of his power, which shall fill his saints with exceeding great joy, and his enemies with terror, and shall be a signal to all to appear before his tribunal. This is all we need to determine concerning it; though I will not altogether deny the literal sense of the words, provided they be understood in the same manner, as when God appeared from mount Sinai, with the voice of a trumpet exceeding loud, Exod. xix. 16. it is not improbable that there will be a sound like that of a trumpet formed in the air, by the immediate power of God, which shall be heard throughout the whole world, which will be an intimation to all, that the great Judge of quick and dead is at hand, and will be a branch of that external glory, with which he shall appear.
We might here have proceeded to consider Christ as seated on his throne, and the glorious work that he shall be engaged in, in judging the world in righteousness, which is the last thing mentioned in this answer: but, since we are led particularly to insist on that subject, and to speak concerning the persons to be judged, as set at Christ’s right or left hand, together with the manner of proceeding in that day; the sentence passed, and the final estate of angels and men determined thereby, together with the consequence thereof, both to the righteous and wicked, in some following answers,[245] we shall proceed to speak concerning the application of redemption, or the benefits procured by Christ’s mediation.