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Isaiah: The Suffering Servant of Yahweh: 53:4-6. Part One.

4  “Surely he has borne our griefs and carried our sorrows; yet we esteemed him stricken, smitten by God, and afflicted. 5 But he was pierced for our transgressions; he was crushed for our iniquities; upon him was the chastisement that brought us peace, and with his wounds we are healed. 6 All we like sheep have gone astray; we have turned—every one—to his own way; and the Lord has laid on him the iniquity of us all.” (Isaiah 53:4-6)

Isaiah 53:4-6 is the centerpiece of Isaiah’s song of the Suffering Servant of Yahweh. This is not only the case grammatically and structurally with this section being the third of five sections in the oracle, but it also the central focus theologically.

God presents the definitive Old Testament text regarding substitutionary atonement. What the Old Testament previously illustrated with the sacrificial system centered in the tabernacle and temple, God now reveals in the person and work of the Servant of Yahweh: Jesus Christ. Today, we examine vs. 4. Take notice that all the verbs, unless otherwise noted, are in the perfect tense, which means a past completed action with continuing results.

“Surely he has borne our griefs.” The primary subject throughout this section concerns Yahweh’s Servant. The secondary subjects are the ones for whom the Servant of Yahweh died therefore providing a substitutionary atonement. The word borne means to take up and to bear. What is borne by the Servant are our griefs. This refers to our sicknesses, illnesses, wounds and afflictions caused by our sins.  

“…and carried our sorrows.” The word carried means to bear or to be loaded down with a heavy load. The load which the Servant carried was our sorrows. This refers to our personal pain and anguish caused by our own sin, and by others who have sinned against us.

“…yet we esteemed him stricken, smitten by God, and afflicted.” However, even though the Servant bore the sinner’s grief and sorrows caused by sin and carried the resulting anguish and pain, sinners, and Isaiah includes himself in this category, determined, assumed and evaluated the Servant’s suffering as His own.

Isaiah at this point in the oracle employed three passive participles to describe the Servant’s suffering. To be stricken means to be violently touched and damaged. To be smitten means to be struck down, hit, injured and killed. To be afflicted means to be oppressed, wretched and emaciated. These words speak of God’s righteous wrath against sin.

Dr. John MacArthur comments that, “Even though the verbs are past tense, they predict happenings future to Isaiah’s time, i.e., “prophetic perfects” in Hebrew here and elsewhere in this Servant-song. Isaiah was saying that the Messiah would bear the consequences of the sins of men, namely the griefs and sorrows of life, though incredibly the Jews who watched him die thought he was being punished by God for his own sins. Matthew found an analogical fulfillment of these words in Jesus’ healing ministry (see Matt. 8:16–17), because sickness results from sin for which the Servant paid with his life (Isaiah 53:7–8; cf. 1 Peter 2:24).”

Take an opportunity today to thank Jesus for bearing your griefs, carrying your sorrows and enduring God’s wrath on your behalf.     

Soli deo Gloria!

 

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Isaiah: The Suffering Servant of Yahweh: 53:1-3.

“Who has believed what he has heard from us? And to whom has the arm of the Lord been revealed? 2 For he grew up before him like a young plant, and like a root out of dry ground; he had no form or majesty that we should look at him, and no beauty that we should desire him. 3 He was despised and rejected by men, a man of sorrows and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not.” (Isaiah 53:1-3)

Isaiah’s rhetorical question stems from the immediate preceding context of Isaiah 52:13-15. In light of this previous revelation concerning the person and work of the Servant of Yahweh, the prophet wonders aloud who would believe what had been spoken; not only from him in particular, but also from the believing remnant of God’s people in general.

“Who has believed what he has heard from us? And to whom has the arm of the Lord been revealed?” Isaiah acknowledged only but a few would trust, depend, commit and worship the Servant of Yahweh. They would not believe what they heard. Additionally, very few would acknowledge that this revelation came from God and His strength of His might.

John Calvin commented that, “It is a holy complaint made by one who wished that Christ should be known by all, and who, notwithstanding of this, sees that there are few who believe the Gospel, and therefore groans and cries out, ‘Who hath believed our report?’ Let us therefore groan and complain with the Prophet and let us be distressed with grief when we see that our labor is unprofitable.”  

2 For he grew up before him like a young plant, and like a root out of dry ground; he had no form or majesty that we should look at him, and no beauty that we should desire him.” Isaiah’s lament regarding the ambivalence of God’s people towards God’s Servant, is understood by the fact that there is nothing particularly noteworthy about the Servant’s appearance.

The Servant grew up humanly before God like a tender shoot from the lineage of King David (Isaiah 11:1). The Servant grew up, as it were, like a root out of dry ground. In other words, He grew up in an area where one would not expect an individual from David’s lineage to live. He also did not look like a royal person who would be desired and admired.

“He was despised and rejected by men, a man of sorrows and acquainted with grief; and as one from whom men hide their faces he was despised, and we esteemed him not.” Instead, God’s people would despise and reject the Servant. He was regarded with contempt and was forsaken (John 1:10-11).

The Servant was a man of sorrows, pain and anguish. He was acquainted and knowledgeable with grief, affliction and trouble. He was so despised, he was repulsive to people.

Isaiah’s conclusion is that “we” did not esteem the Servant. Isaiah includes himself in this condemnation. The people did not think the Servant was very important. People still feel that way.

It should again be noted that the past tense state of being verb “was” is repeatedly used by the English translators, of the Hebrew text, to convey the certainty of this rejection of the Servant, even though Isaiah is prophesying about the future.

Dr. John MacArthur writes that, “The prophet foresees the hatred and rejection by mankind toward the Messiah/Servant, who suffered not only external abuse, but also internal grief over the lack of response from those he came to save (e.g., Matt. 23:37; Luke 13:34). By using the first person, the prophet spoke for his unbelieving nation’s aversion to a crucified Messiah and their lack of respect for the incarnate Son of God.”

Soli deo Gloria!

 

 

 

 

 

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Isaiah: The Suffering Servant of Yahweh: 52:13-15.

13 Behold, my servant shall act wisely; he shall be high and lifted up, and shall be exalted. 14 As many were astonished at you—his appearance was so marred, beyond human semblance, and his form beyond that of the children of mankind— 15 So shall he sprinkle many nations. Kings shall shut their mouths because of him, for that which has not been told them they see, and that which they have not heard they understand” (Isaiah 52:13-15).

The Prophet Isaiah began his magnificent song of the Suffering Servant of Yahweh by calling his readers to attention. He said, “Behold.”  He used this word in order to emphasize an idea or doctrine. He wanted God’s people to pay attention and to take notice of what He was going to say.

To begin with, Isaiah emphasized three characteristics of Yahweh’s Servant. First, Yahweh’s servant “shall act wisely.” The LORD’s Servant would be prudent, would possess wisdom and understanding and He would succeed in His task. Additionally, the Servant “shall be high and lifted up.” This meant that He would continually be lifted up and elevated in praise and worship higher than anyone or anything else (Phil. 2:9; Col. 3:1; Heb. 1:3; 8:1; 10:12; 12:2; 1 Peter 3:22). Finally, He would be “exalted.” He would receive a high status of honor.

However, the exaltation of the Servant was not because of His regality or beauty. “As many were astonished at you—his appearance was so marred, beyond human semblance, and his form beyond that of the children of mankind” (Isaiah 52:14). Rather, this Servant was a source of astonishment. He would be deserted and abandoned. He was disfigured beyond any other human being. Notice the past tense state of being verbs which the prophet uses. The many “were” astonished and His appearance “was” so marred. Isaiah grammatically used what is known as the prophetic perfect tense. He was indicating that the work of the Servant, while in this context was yet future, was already accomplished in the sight of Yahweh.

“So shall he sprinkle many nations. Kings shall shut their mouths because of him, for that which has not been told them they see, and that which they have not heard they understand” (Isaiah 52:15). The Servant would not be viewed as important. Yet, He would accomplish the most important work on behalf of sinful mankind: the salvation of sinners.

The word “sprinkle” is associated with ceremonial cleansing by the priest under the Mosaic Law (Leviticus 4:6; 8:11; 14:7). This Servant, who many did not considered important at all, would provide the most important thing for individuals, nations and their kings: cleansing from sin (John 1:29; Hebrews 10:1-14).

That is why they will eventually shut their mouths. They will have nothing to say about, and to, Him who they did not understand, comprehend or want.

Dr. John MacArthur writes that, “Ultimately, when the Servant rules over his kingdom, he will receive international recognition for the effectiveness of his reign (cf. Philippians 2:9). The Servant must undergo inhuman cruelty to the point that he no longer looks like a human being. His appearance is so awful that people look at him in astonishment (53:1–3; Psalm 22:1-6; Matthew 26:67; 27:30; John 19:1-3). At his exaltation, human leaders in the highest places will be speechless and in awe before the once-despised Servant (cf. Ps. 2). When he takes his throne, they will see the unfolding of power and glory such as they have never heard. Paul applied the principle in this verse to his apostolic mission of preaching the gospel of Christ where Christ was yet unknown (Rom. 15:21).”

Soli deo Gloria!

 

 

 

 

 

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Isaiah: Violets on the Heel.

Dr. R. C. Sproul explained that, “Mark Twain once wrote that “forgiveness is the fragrance that the violet sheds on the heel that has crushed it.” Though this man was by no means a Christian, this quote does depict the biblical truth that true forgiveness never comes without a cost to the forgiver. Though crushed, the violet refuses to withhold a good gift but absorbs the crushing blow, blessing the heel that has injured it. The same thing happens every time forgiveness is offered — the offended person, while not overlooking or denying the hurt, refuses to hold the hurt against the offender over the offender’s head permanently. The offended blesses the offender with the promise of real reconciliation and fellowship when the offending party repents and asks for pardon.”

“Such costly acts of forgiveness among violets and heels and people do not even barely approximate the cost the Suffering Servant paid to forgive us. Isaiah 52:13– 53:12, the best known of Isaiah’s “Servant Songs,” depicts this cost most vividly. For the Lord to finally forgive those men and women who trust in His promises of redemption, the offended party must incur a cost. In this case, the offended party is God Himself, who incurred the cost of the death of His only begotten Son. The Suffering Servant of Isaiah, had to be “cut off” for our forgiveness (53:8). Being cut off is a biblical way of referring to divine judgment (Num. 9:13), and so we see the glory of Isaiah’s prophecy and the work of the Suffering Servant. It is one thing not to charge the offender the full cost that forgiveness requires but quite another for the offended person, who has done no wrong, to pay the cost himself. This is what our Father did for us — He paid our cost by sending His Son to be the Suffering Servant so that we might be accounted righteous (Isa. 53:11).”

 Isaiah presents the oracle contained in Isaiah 52:13-53:12 in five stanzas of three verses each: (1) 52:13-15; (2) 53:1-3; (3) 53:4-6; (4) 53:7-9; and (5) 53:10-12.  It begins and ends with the Servant’s exaltation (first and fifth stanzas). Framed within this is the story of his rejection in stanza two and four, which in turn frames the third stanza (53:4–6). This is where the atoning significance of the suffering of Yahweh’s Servant is expounded. The third stanza functions as the centerpiece of the oracle.

I encourage you to begin memorizing this song of the suffering of the Servant of Yahweh, beginning with the first stanza, Isaiah 52:13-15. It is this first stanza which we will examine when next we meet.

13 Behold, my servant shall act wisely; he shall be high and lifted up, and shall be exalted.

14 As many were astonished at you—his appearance was so marred, beyond human semblance, and his form beyond that of the children of mankind—

15 So shall he sprinkle many nations. Kings shall shut their mouths because of him, for that which has not been told them they see, and that which they have not heard they understand.

 Soli deo Gloria!

 

 

 

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Isaiah: The Suffering Servant of Yahweh.

The seventh major division in the Book of Isaiah contains the theme of The Ministry of Restoration (49-55). This section focuses on the particular individual referred to as the Servant of Yahweh. The Prophet Isaiah heralds not only the person known as the Servant, but also His work.

The person and work of the Servant is highlighted in the following areas. First, there is the Call and Mission of the Servant (49:1-13). Second, the Comfort for Israel provided by the Servant (49:14-26). Third, Israel’s Deliverance through the Servant (50). Fourth, the Servant’s Encouragement to the Godly (51:1-52:12). Fifth, the Suffering Servant (52:13-53:12). Sixth, the Renewal of the Covenant by the Servant (54-55).

The fifth section (52:13-53:12) is perhaps one of the most significant portions of the Old Testament, if not in all of Scripture. Isaiah 52:13-53:12 has often been called the fifth gospel. It is centered on the theme of the Suffering Servant of Yahweh. It is a monumental presentation of the substitutionary atonement by Yahweh’s Servant, who is also Yahweh’s Son. The New Testament declares Him to be Jesus Christ.

Dr. John Walvoord commented that, “This is perhaps the best-known section in the Book of Isaiah. Several parts of this passage are quoted in the New Testament: Isaiah 52:15 in Romans 15:21; Isaiah 53:1 in John 12:38 and Romans 10:16; Isaiah 53:4 in Matthew 8:17; Isaiah 53:7–8 in Acts 8:32–33; Isaiah 53:9 in 1 Peter 2:22; and Isaiah 53:12 in Luke 22:37. Most of this vivid passage concerns the suffering and rejection of the Servant, but the main point (in Isaiah 52:13; 53:11–12) is that His suffering will lead to exaltation and glory. True, the suffering is important, but His glory, which will be revealed, is equally important for it will show that the Servant did the will of God voluntarily. The Servant was rejected (chaps. 49–50), and then the remnant was exalted (51:1–52:12). Now the Servant is to be exalted (52:13–53:12).”

Dr. John MacArthur writes that, “This is the last and most memorable of the four Messiah/Servant-songs (cf. 42:1–9; 49:1–13; 50:4–11). This section contains unarguable, incontrovertible proof that God is the author of Scripture and Jesus is the fulfillment of messianic prophecy. The details are so minute that no human could have predicted them by accident and no imposter fulfilled them by cunning. Clearly this refers to Messiah Jesus, as the NT attests (cf. Matt. 8:17; Mark 15:28; Luke 22:37; John 12:38; Acts 8:28–35; Rom. 10:16; 1 Pet. 2:21–25). It is often alluded to without being quoted (cf. Mark 9:12; Rom. 4:25; 1 Cor. 15:3; 2 Cor. 5:21; 1 Pet. 1:19; 1 John 3:5).”

Dr. Don Carson writes, regarding Isaiah 52:13-53:12, that, “From the great homecoming we turn to the solitary figure whose agony was the price of it. We are at the heart of the book, the center of its whole pattern of sin and righteousness, grace and judgment.”

Pastor Charles H. Spurgeon wrote that Isaiah 52:13-53:12 was “the Bible in miniature, the Gospel at its essence”

Martin Luther once remarked that, “Every Christian ought to be able to repeat it (Isaiah 52:13-53:12) by heart.”

It is to this particular text that we will give our attention for the next several days. I encourage you to take up Luther’s challenge to memorize Isaiah 52:13-53:12. May the Holy Spirit engrave its truth upon each of our hearts.

Soli deo Gloria!

 

 

 

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Isaiah: The LORD’s Encouragement to the Godly.

The seventh major division in the Book of Isaiah contains the theme of The Ministry of Restoration (49-55). This section focuses on the particular individual referred to as the Servant of Yahweh. The Prophet Isaiah heralds not only the person known as the Servant, but also His work.

The person and work of the Servant is highlighted in the following areas. First, there is the Call and Mission of the Servant (49:1-13). Second, the Comfort for Israel provided by the Servant (49:14-26). Third, Israel’s Deliverance through the Servant (50). Fourth, the Servant’s Encouragement to the Godly (51:1-52:12). Fifth, the Suffering Servant (52:13-53:12). Sixth, the Renewal of the Covenant by the Servant (54-55).

What is the Servant of Yahweh’s encouragement to the godly? It is centered in the truth that He alone is the chosen seed of Yahweh.

In Isaiah 51:1-2, the LORD reminded His chosen people that they were descendants of the Patriarch Abraham and his wife Sarah. God’s chosen people have a rich heritage of faith (Romans 4; Hebrews 11:8-19).

Isaiah 51:3-8 refers to the future Millennial Kingdom. It will be at this time that God promises to destroy all of His enemies and will rule over all the nations.

Isaiah 51:9-11 is a prayer by God’s people. The prayer is for God to do all which He has promised to do.

God’s response to His people’s prayer is His personal assurance that He will always protect them (Isaiah 51:12-16).

God’s people are given two divine wake-up calls. The first has to do with the LORD’s wrath (51:17-23). The cup of God’s wrath will be transferred from Jerusalem and given to the enemies of Jerusalem. The second has to do with the LORD’s power (52:1-6, 11-12). God’s people will be clothed with God’s strength and He will deliver them from Babylon. Therefore, God’s people were to shout the glorious news of God’s deliverance (52:7-10).

The eternal truth emanating from Isaiah 51-52:12 is that just as God would rebuild Israel in the 7th century B.C., He is in the same sense currently rebuilding His people whose sin was destroying them. He is creating a profitable and fruitful people from what was once a barren, spiritual desert (I Peter 2:1-5).

Soli deo Gloria!

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Isaiah: The LORD’s Comfort and Deliverance.

The seventh major division in the Book of Isaiah contains the theme of The Ministry of Restoration (49-55). This section focuses on the particular individual referred to as the Servant of Yahweh. The Prophet Isaiah heralds not only the person known as the Servant, but also His work.

The person and work of the Servant is highlighted in the following areas. First, there is the Call and Mission of the Servant (49:1-13). Second, the Comfort for Israel provided by the Servant (49:14-26). Third, Israel’s Deliverance through the Servant (50). Fourth, the Servant’s Encouragement to the Godly (51:1-52:12). Fifth, the Suffering Servant (52:13-53:12). Sixth, the Renewal of the Covenant by the Servant (54-55).

What comfort and deliverance does the Servant of Yahweh provide for God’s people? Isaiah 49:14-26 and 50:1-3, 10-11 provides the answer.

To begin with, God’s people have a complaint (49:14). They believe that in the midst of persecution and suffering that God has forsaken and forgotten them. Have you ever felt this way? Many believers have.

It is during such times as this that God graciously and gently reminds His people that He never will leave or forsake them (50:1-3; Hebrews 13:1-6). Rather, it is often His people who forsake and forget Him.

However, in spite of the believer’s faithlessness to God, God in His faithfulness reassures His people that He still loves them (49:15-26). His love is stronger than that of a nursing mother and her infant (49:15). His care and comfort are compared to an engraving on the palms of His hands (49:16). His promises are that He will destroy the believer’s enemies (49:17-18), He will gather His people and bless them (49:19-21), and He will provide for them (49:22-26).

What is the believer’s responsibility in the midst of all these promises from the LORD? Believers are to fear and obey the LORD and not look to themselves (50:10-11).

May we ever continually depend upon the LORD.

Soli deo Gloria!

 

 

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Isaiah: The Call and Mission of the Servant of Yahweh.

The Book of Isaiah contains eight major divisions. Thus far, we have examined the first six. These include: I. The LORD is the Holy One of Israel (1-12); II. Oracles against the Nations (13-23); III. The Little Apocalypse (24-27); and IV. Judgment and Salvation (28-35); and a Historical Interlude, featuring Isaiah and King Hezekiah (36-39); V. The Glorious Kingdom of God (40-48).

The seventh division is The Ministry of Restoration (49-55). This section focuses on the particular individual referred to as the Servant of Yahweh. The Prophet Isaiah heralds not only the person known as the Servant, but also His work.

The person and work of the Servant is highlighted in the following areas. First, there is the Call and Mission of the Servant (49:1-13). Second, the Comfort for Israel provided by the Servant (49:14-26). Third, Israel’s Deliverance through the Servant (50). Fourth, the Servant’s Encouragement to the Godly (51:1-52:12). Fifth, the Suffering Servant (52:13-53:12). Sixth, the Renewal of the Covenant by the Servant (54-55).

Isaiah highlights the unique relationship between Yahweh and His Servant in 49:1-13 and 50:4-9. Isaiah previously identified the Servant as Immanuel (Isaiah 7:14) and as a child born and given (Isaiah 9:1-7).

Isiah 49 begins with the Servant speaking of Himself in the first person regarding His call and mission. The Servant recalls that Yahweh commissioned Him for His work prior to His physical birth (49:1) and that He would be a mighty weapon for Yahweh (49:2). See Isaiah 50:4-9.

Isaiah then records the words of Yahweh to the Servant (49:3, 5-13). The Servant would display Yahweh’s glory (49:3). The Servant would also redeem Israel (49:5) and be a light to the nations (49:6). Following the rejection of the Servant, He will then be honored by all nations (49:7). Following His suffering, the Servant will usher in the Millennium (49:8-13).

The prophet then reveals the words of the Servant to Yahweh. While His labor seems to be for nothing, the Servant trusts in Yahweh (49:4). The Servant acknowledges that Yahweh has given Him perfect wisdom in order to comfort those in need (50:4). Therefore, the Servant will obediently do Yahweh’s will even when He suffers for it (50:5-7). Yahweh will totally vindicate the Servant (50:8-9).

Soli deo Gloria!

 

 

 

 

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Isaiah: The Attributes of God.

Isaiah 45-48 forms a comprehensive whole in its treatment of not only God’s sovereignty in choosing to use the Persian King Cyrus, but also His attributes.

The Prophet Isaiah begins examining God’s righteous anger by describing the sins of Babylon. These include merciless cruelty, materialism, and pride (47:6-7, 8, 10).

It is because of these sins that God brings shame upon Babylon (47:1-4). The suffering the LORD brings upon them includes crushing their idols (46:1-2), crushing their military power (47:5), and brining about this destruction in a single day (47:9, 11–15; Daniel 5).

However, God is the God of salvation. The deliverance from sin’s penalty, power and eventual presence is universally offered to all (45:22-25). It is effectually given to God’s people (48:20-22).

The LORD is also faithful. He is faithful in His care (46:3-4), but also in His correction (48:16-17).

God is unique. There is no idol, however expensive, that can ever equal Him (46:5-9).

The LORD is omnipotent. He created all things (48:13). He used Cyrus to rebuild the Jewish Temple (46:11-13; 48:1-15). The LORD does what He desires to do (46:10).

The LORD is eternal (48:12), gracious (48:1-11), and is grieved by our sin (48:18-19).

Let all of us worship the LORD today not only in the truth of who He is, but also with a full heart of love and devotion for all that He is.

Soli deo Gloria!

 

 

 

 

 

 

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The Belgic Confession: LORD’S DAY 31, 2020.

On each Lord’s Day this year, we will reproduce devotional articles taken from The Belgic Confession. The Belgic Confession, written in 1561, owes its origin to the need for a clear and comprehensive statement of Reformed Theology during the time of the Spanish inquisition in the Lowlands. Guido de Brès, its primary author, was pleading for understanding and toleration from King Philip II of Spain who was determined to root out all Protestant factions in his jurisdiction. Hence, this confession takes pains to point out the continuity of Reformed Theology with that of the ancient Christian creeds.

The oldest of the doctrinal standards of the Christian Reformed Church and the Reformed Church in America is the Confession of Faith, popularly known as the Belgic Confession, following the seventeenth-century Latin designation “Confessio Belgica.” “Belgica” referred to the whole of the Netherlands, both north and south, which today is divided into the Netherlands and Belgium. The confession’s chief author was Guido de Brès, a preacher of the Reformed churches of the Netherlands, who died a martyr to the faith in the year 1567.

During the sixteenth century the churches in this country were exposed to terrible persecution by the Roman Catholic government. To protest against this cruel oppression, and to prove to the persecutors that the adherents of the Reformed faith were not rebels, as was laid to their charge, but law-abiding citizens who professed the true Christian doctrine according to the Holy Scriptures, de Brès prepared this confession in the year 1561. In the following year a copy was sent to King Philip II, together with an address in which the petitioners declared that they were ready to obey the government in all lawful things, but that they would “offer their backs to stripes, their tongues to knives, their mouths to gags, and their whole bodies to the fire,” rather than deny the truth expressed in this confession.

Along with The Heidelberg Catechism and the Canons of Dort, The Belgic Confession comprise what is collectively referred to as the Thee Forms of Unity. Article #37 of the Belgic Confession is as follows.

Article #37: The Last Judgment.

Finally we believe, according to God’s Word, that when the time appointed by the Lord is come (which is unknown to all creatures) and the number of the elect is complete, our Lord Jesus Christ will come from heaven, bodily and visibly, as he ascended, with great glory and majesty, to declare himself the judge of the living and the dead.

He will burn this old world, in fire and flame, in order to cleanse it. Then all human creatures will appear in person before the great judge—men, women, and children, who have lived from the beginning until the end of the world.

They will be summoned there “with the archangel’s call and with the sound of God’s trumpet.”81 For all those who died before that time will be raised from the earth, their spirits being joined and united with their own bodies in which they lived.

And as for those who are still alive, they will not die like the others but will be changed “in the twinkling of an eye” from perishable to imperishable.82 Then the books (that is, the consciences) will be opened, and the dead will be judged according to the things they did in the world,83 whether good or evil.

Indeed, all people will give account of all the idle words they have spoken,84 which the world regards as only playing games. And then the secrets and hypocrisies of all people will be publicly uncovered in the sight of all.

Therefore, with good reason the thought of this judgment is horrible and dreadful
to wicked and evil people. But it is very pleasant and a great comfort to the righteous and elect, since their total redemption will then be accomplished.

They will then receive the fruits of their labor and of the trouble they have suffered; their innocence will be openly recognized by all; and they will see the terrible vengeance that God will bring on the evil ones who tyrannized, oppressed, and tormented them in this world.

The evil ones will be convicted by the witness of their own consciences, and shall be made immortal—but only to be tormented in “the eternal fire prepared for the devil and his angels.”85

In contrast, the faithful and elect will be crowned with glory and honor. The Son of God will profess their names86 before God his Father and the holy and elect angels; all tears will be wiped from their eyes;87 and their cause—at present condemned as heretical and evil by many judges and civil officers—will be acknowledged as the cause of the Son of God. And as a gracious reward the Lord will make them possess a glory such as the human heart could never imagine. So we look forward to that great day with longing in order to enjoy fully the promises of God in Christ Jesus, our Lord.

811 Thess. 4:16
821 Cor. 15:51-53
83Rev. 20:12
84Matt. 12:36
85Matt. 25:41
86Matt. 10:32
87Rev. 7:17

Soli deo Gloria!