that far in God's Word. Based on this text, as well as upon many other portions of God's Holy Word, we have the teaching of the Heidelberg Catechism in Lord's Days 36 and 37. We consider those two Lord's Days today, 36 and 37. You find them in the back of your psalters on page 21 and 22. Page 21 and 22, Lorses 36 and 37, which are about the third commandment. I read that third commandment now. The third commandment is this, thou shalt not take the name of the Lord thy God in vain. For the Lord will not hold him guiltless that taketh his name in vain. On Lord's Day 36, what is required in the third commandment? That we, not only by cursing or perjury, but also by rash swearing, must not profane or abuse the name of God. Nor by silence or connivance be partakers of these horrible sins and others. And briefly, that we use the holy name of God, no otherwise than with fear and reverence. so that he may be rightly confessed and worshiped by us and be glorified in all our words and works. Is then the profaning of God's name by swearing and cursing so heinous a sin that his wrath is kindled against those who do not endeavor as much as in them lies to prevent and forbid such cursing and swearing? It undoubtedly is, for there is no sin greater or more provoking to God than the profaning of His name. And therefore, He has commanded this sin to be punished with death. Verse day 37, in connection with the third commandment, may we then swear religiously by the name of God Yes, either when the magistrates demand it of the subjects or when necessity requires us thereby to confirm fidelity and truth to the glory of God and the safety of our neighbor. For such an oath is founded on God's word and therefore was justly used by the saints both in the Old and New Testament. May we also swear by saints or any other creatures? No, for a lawful oath is calling upon God as the only one who knows the heart. He will bear witness to the truth and punish me if I swear falsely, which honor is due to no creature. We live in a society, in a culture, in a nation, in a world that is rapidly losing any sense of respect or reverence. The word reverence is a foreign word. There is no concept of it. The woman can't imagine reverencing her husband. Children mock, laugh about respecting their parents and others in authority over them. Parishioners think it foolish to reverence those office bearers. Everyone is considered equal. No one is supposed to have authority. And as a result, it affects how we view God as well. God is seen in the same way. He's viewed as an equal. He's viewed as a buddy, as a friend, and not a Lord. Someone we can make a wish list to pray to, but not someone to worship and revere. He is someone we can treat lightly without seriousness and gravity. This flippant attitude towards those in authority and this irreverent attitude toward God has its effects in the world, but also upon the church and the church world, even upon us. As the world takes God lightly and his name lightly, we begin to wonder whether this is that great of a sin. The world's effect upon us is our minimizing of this sin, of taking God and His name irreverently. Because of how common it is, we begin to feel that it's as though it's not serious. It's wrong, it's a sin, we might feel, but Is taking God's name such a great sin, or is it a minor sin, we wonder? That is the effect of the world upon us, personally. And so we wonder, perhaps the Heidelberg Catechism is exaggerating it a little. Notice the words that it uses to describe sins against this third commandment. In answer 99, these are horrible sins. In question 100, This is a heinous sin. And then in answer 100, there is no sin greater or more provoking to God than the provaining of His name. Isn't the Heidelberg Catechism overstating the point a little bit? Is it exaggerating it? Is the irreverence of God's name really such a great sin that it can be called a sin greater than every other sin? Provoking God in that way? Today we have to come to see that taking God's name in vain is the great sin. It is provoking God, and the Heidelberg Catechism is not overstating the point. It is accurately describing what Scripture says are sins against the third commandment. The event in Leviticus 24 illustrates then to us the seriousness of it. That's what the Heidelberg Catechism is based on. Israelites were on their journey to Canaan. They were camped at Mount Sinai, Moses having received the Ten Commandments and in the process of receiving other commandments, the ceremonial and the civil laws for Israel. In Leviticus 24 we read of the Israelites camped there and all their tents are organized in a circular shape around Moses and Aaron's tent and often the pillar of cloud or the pillar of fire. But on the fringes of this camp and circling around the main camp of Israel were other tents set up of other families that were not quite part of the people of Israel. These tents were owned by a mixed multitude that came out of Egypt with these people of Israel. They were people who were part Egyptian and part Israelite. These families were the result of women and men in the Israelite nation looking out to the Egyptians while they lived there and marrying spouses of the Egyptian race and religion. And because of this, not only was the blood mixed, but the religion was mixed. Offspring of these marriages were children of the world negatively affected by weak believers and pagan parents. And such families, of course, had little or no reverence of God at all. But for various reasons, these mixed families now joined the people of Israel on their journey to Canaan, and they now lived on the outskirts of this group of tents. While they camped there, we read in Leviticus 24, a man from one of these mixed families who lived on the outskirts of the camp walked into the middle of the camp of Israel. He left the fringes and he strode in. intent on picking a fight with one of the members of the tribes of Israel. And having done so, he strove with that man, verse 10 says, the son of the Israelitish woman and a man of Israel strove or fought together in the camp. In the midst of the camp, around other people, these two men began to battle it out, most probably, mostly with words in a argument and maybe also with a physical battle. In the midst of this striving, the half-Egyptian blasphemed the name of God, and he cursed. With no reverence for God's name in his heart in the first place, he broke the third commandment freely, blaspheming and cursing in his anger, and the people around, who stood watching this fight, knew that they had to do something now. With proper reverence for God, they reported this incident to Moses, and they brought this man to him. Moses put him in a ward, the text says. That is, he put him in a tent that was guarded in seclusion from the others. And Moses then asked the Lord what he should do. He asked the Lord for direction as to what to do with this man who had blasphemed and cursed God publicly in front of everyone. And God, the Holy One, jealous about his name, express his just judgment. The man was to be brought out of the camp and stoned to death. The Heidelberg Catechism is not exaggerating the matter. No sin is greater or more provoking to God than the profaning of his name. Therefore, he has commanded this sin to be punishable with death. With that illustration in mind, consider Lord's Day 36 and 37 with me. The third commandment, first, God's holy name, and second, the vain use of his name, and finally, punishment for the guilty. God's holy name first, second, the vain use of that name, and finally, punishment for the guilty. In order to understand what it means to break this third commandment or to keep this third commandment. We must understand, first of all, what God's name is. The commandment states, thou shalt not take the name of the Lord thy God in vain. And so to understand how to take it in vain, we must understand what his name is. The name of God is seemingly a very simple concept, and it is simple, but we often don't really understand what God's name is because we compare it with our own name. But our name and God's names are very different. Similarities are there, but God's name is special. God's name is set apart as holy, different from ours. And there are three facts, three important facts about God's name that make His name special and holy. First, God's name is God Himself. God's name is God Himself. God's name is not some mere word that you see on the pages of the Bible or that you write down in capital letters on a page. But God's name is God himself. When we talk about God's name, when we read about God's name, when we write God's name, we are talking about God himself. We sang Psalm number 15 based on Psalm 8. Lord, our Lord, thy glorious name. And we sang praises to God's name. And the fact of the matter is, we were not simply singing praises to a name or a word, but we were singing praises to God himself. In Psalm 304, based on Psalm 111, we're saying, let all revere his holy name in heaven above and earth below. We're saying, let everyone not simply revere a name, but revere God himself, because God is his name. So when the commandment says, take not God's name in vain, it means, Take not God Himself in vain. To understand a little more clearly, perhaps, that God's name is God Himself, think about your own personal name, my own personal name. In a certain sense, you too are your name, or your name is who you are. There's a very close relationship between your name and your very being and person. So that if someone complements your name, They're not simply complimenting some word on a page, some letters, but they're complimenting you. And so it is with God. We speak of His name. We speak well of His name. We speak well of Him and His very being. We speak evil of His name. And we speak evil of His very person. Secondly, not only is God's name God Himself, but also the second fact about God's name is that His name reveals, reveals His being. That makes His name a lot more special than our name. God's name explains who He is. God's name shows to us His perfections, His attributes, His characteristics, His nature. God's name has meaning. and the meaning of God's name are accurate descriptions of who His being is. It's quite different from your name and my name. Your parents, your mom and dad, have given to you your name. But they gave you your name before they even knew who you were, your characteristics, what you were going to be like. And so your name does not necessarily accurately describe your person and your personality. Your parents may have given you your name simply because they liked the sound of it or the meaning of it. But a person named Grace, for example, may be the most ungracious person in the world, And a person named Joshua, which means Jehovah Salvation, may not even have faith in God, Jehovah, as his Savior. But God's name is different. God's name has deep meaning, and His names accurately describe who He actually is. So that, for example, the name Jehovah, which means the I am that I am, reveals to us that God is the eternal God. Not I was, but the I am that I am. That God is the God of an constant, unchangeable covenant with us. That's what Jehovah reveals. The name God itself, G-O-D, means Mighty One, and it reveals to us then that God is the Almighty God who does whatsoever He wants, at whatever time He wants. He's the Omnipotent One who helps us whenever we need Him. God has wisely given to Himself His names. He has no parent that gives to Him His names, but He's given to Himself His names so that they accurately show to us, reveal to us who He actually is. Not only are God's names God Himself, God's names reveal His very being, but thirdly, God's name is special because God's names are gifts to us as people. They're gracious gifts to us. Because He is a gracious God, He wants us to know Him better. In addition to that, not only does He want us to know Him better, but He wants us to have a relationship, a close personal relationship with Him. We would not know Him well, not to the extent that we know Him now, if He did not give us His name. We as a people would not have a close personal relationship with God if He did not give us as a gift His names. Think about the significance of telling someone your name. You don't just go up and walk to a stranger in the store and tell them your name. You don't go up and introduce yourself to someone that you don't know off the street and say, hi, I'm so-and-so, and give them your personal name. You only do that If you want to form a friendship, a relationship with that person, then you give to them your personal name so they can know you and so that you can have a continuing relationship with that person. And that's what God does. He doesn't have to. He could have kept His name to Himself. But now in love for us, in His grace, though we are enemies of Him by nature, He comes to us. And He says, I am. I am Jehovah. I am God. I meet with you. I give you my name so now you know me better and you can have this close personal relationship with me. His names are gracious gifts to us as covenant people. Knowing these three facts about God's name, knowing how special they are, it's not difficult then to understand why we must make sure we treat His names with reverence, with fear, praising God with His name rather than taking it lightly. Think about those three facts. If God's name is God Himself, it's not simply a word, but God's name is God Himself, connected to His very being. Then when we touch God's name, we touch God. Any misuse of God's name is not simply a misuse of a name, but is an attack of God's very person. Second fact, if God's name reveals who He is, If it shows us His infinite perfections and attributes, then when we touch God's name, we touch His divine perfections. And when we speak against that name, we speak against His characteristics. Third fact, if God's names are gifts to us as people, Then when we touch His name, we touch a gracious gift. And if we misuse that name, we take that gift and we toss it on the ground and we trample it underfoot. A gift from God. A despising, a spiting response from a gracious God. That's what we do when we take His name lightly. However, catechism you see then does not overstate the matter when it uses the harsh language to describe sins against God. Horrible, heinous, no sin greater. It's not exaggerating the matter because such misuse of His name is a direct attack against the very being of God. A misuse of his name is hatred aimed right at the Most High. A direct sin. The Heidelberg Catechism does not overstate the seriousness of it. In a church world, in a world where there is so much misuse of God's name, where it's so common, we must make it known and we must stand firm on the Word of God. God takes the profaning of His name very seriously. It is heinous. It is punishable by death. As Christians, when we hear the misuse of His name so frequently, on TV perhaps, on the movies, among other young people, among people at work, I call you on the basis of God's Word this morning. Do not take these sins lightly. Do not think it's no big deal before God. Do not be numbed to your conscience just because you hear it so frequently. And I adjure you in the name of the living God, do not follow the world in irreverencing the holy, special name of your gracious Father. Thou shalt not take the name of the Lord thy God in vain." How is the name of God then used? In vain. In vain means lightly. Emptily. Without gravity or seriousness. Without reverence. As though it was nothing. As though it was a breath. That's what in vain means. So taking God's name in vain is to take God's name lightly and without reverence. The three main ways, three main categories of taking His name in vain today that we consider. First, by our words. Second, by our silence. And third, in our worship. First, by our words. The most obvious way to take God's name in vain is by our words. That's most obvious. often with the words that we say or the words that we write. The most common way of taking His name in vain with our words is that of cursing. Cursing. That's what the wicked man in Leviticus 24 did, verse 11. The Israelitish woman's son blasphemed the name of the Lord and cursed. This is what he did. In anger he came in and he was fighting against another man in the camp of Israel. And he not only began to speak evil things and attack against this fellow man, but then he began to call down harm upon him from heaven. That's a curse. To call down upon another harm from heaven. That's cursing. And that happens today again and again even though many people do not realize what they're doing. All kinds of harm is called down from heaven upon others. The harm of hell, the harm of damnation, the hell of sexual harm even. Which is what that F word means. That God would bring sexual harm upon another. Curses of all kinds. Oh no, God's name might not be explicitly spoken, but what is implied with a curse is that the person wants God, the sovereign God, to bring down harm, hurt, something bad upon someone else. Again, not many people think about a curse that way. But as we speak curses, we're taking God's name lightly, in vain. But there's another type of cursing that might be more frequent than the one just mentioned, and that is not the cursing of each other with God's name, but the cursing of God Himself. The attack of God Himself. The seeking to harm God Himself. That's what blasphemy is. And that's also what the man in Leviticus 24 did. He not only curses fellow man by calling down harm from heaven, but he spoke against Jehovah. Cursed him. He took Jehovah's name on his lips not to praise him, but to speak evil of him. And many do the same today. Again, often it's not even realized, it's not even thought about, processed in mind. It's simply spoken. but the curses, curses against God himself. The names God, Jesus, Lord, and variations of those names are used frequently as interjections today. So when something happens to anger or to shock, and those words come. And you can fill in the blank. No, not spoken as prayers. It's not the idea. That's not why they say it, or why we say it. But it's spoken as curses. Angry that this has happened, or shocked by how God has brought this into our lives. Attacks against God. And such blasphemy also comes in the form of attacking God's attributes. You hear that. Oh my, fill in the blank with goodness or some other attribute of God. Holy, it's exclaimed. And then you fill in the blank of something not holy or common. The very characteristics of God The attributes, the perfections of God taken in vain is another way of blaspheming God Himself. Another way of taking God's name in vain with our word is by swearing. No, swearing's not wrong of itself. Question and answer, or Lord's Day 37 makes that clear. The Hatterberg Catechism has a whole Lord's Day to explain what swearing is and the kinds of swearing we may engage in. There is such swearing that is proper, which is lawful, and there are many examples of that in the Old Testament and New Testament. Swearing that is required by magistrates or the government, the law, that we are called to do. And we may swear when it's necessary for the glory of God's name in order to affirm the truth of some statement that we make. But the two forms of swearing that we may not engage in is swearing falsely, called perjury in the Heidelberg Catechism, and swearing rashly. Swearing an oath is really calling God to bear witness to whether you're saying something is true. And you're asking God, as you swear an oath before the judge or before someone else, you're calling God to bring judgment upon you if you do not speak the truth. When we do so falsely, we're making a mockery out of God's name, not to mention calling down judgment upon us. and swearing rashly, without much thought, quickly, as though it doesn't matter. It's also a vain or a light use of God's name. The most obvious way of taking God's name in vain is by our words, by what we say, especially through our cursing, our blasphemy, and our rash and false swearing. but in other ways by our silence. Notice the commandment doesn't say, thou shalt not speak the name of the Lord's, the name of God in vain. It doesn't say that. It includes that. But it says, thou shalt not take the name of the Lord thy God in vain. And thus we can do that, not only with our words, but also with our silence. As we live among many in the world that take God's name in vain, again and again, we are not to be silent so as to connive with them. partake in their sin. That's what connivance is. Arabic Catechism makes that clear. Nor by silence or connivance be partakers of these horrible sins in others. We're not to be silent as other people blaspheme God's name, but we are to speak out against that. In love, yes. Gently, perhaps. But firmly, we must show that God's name has to be taken properly. The God, my God who loves me, cannot be blasphemed in my presence. If we continue in company, silent about others' repeated blasphemy, we partake in their sin. Notice that in the passage we read, Leviticus 24, the people were very conscious of that fact. People of Israel who watched and they heard this man curse and blaspheme Jehovah, didn't take it lightly that they were there to witness it. He spoke out against this sinner. They took action. They brought him to Moses and to God. And when the man was to be stoned, in verse 14 we read, all who heard laid their hands on this blasphemer's head. This was symbolic. This was to say, I have no part in this man's sin. It's his responsibility. And I hate that sin that he's committed. That's what they were saying. Because they knew if they didn't do that, if they did not show that they hated that sin, They were partakers with Him of that sin. Yes, I know this might be the most difficult part of keeping the third commandment for us because of the constant abuse of God's name in our culture and around us. We must pray for grace to work at not participating in this sin. especially if we're struck with the fact that this is a serious sin, the most grievous to God. There's another way, however, that with our silence we can take God's name in vain. Not only by being silent when other people in our presence curse and blaspheme, we also do it with our silence when we don't use God's name at all. Have you ever noticed, people of God, the eerie silence? The odd, unnatural, eerie silence with God's name? Have you noticed that? As we work, as we meet people on the street, as we engage in conversation with other fellow Christians, as we listen to other Christians talk in the world, There's really a reference to God. Some phrases. It is snowing. It snowed again. It's a beautiful day. I'm so thankful that such and such happened. It was meant to be. I'm content with that. To our children, that's not allowed. Where's God's name? Those phrases should naturally bring God's name to our minds and our hearts and on our lips. But there's this stopping of ourselves, whatever reason, perhaps it's shame, of saying, just mentioning God's name with reverence, that the Lord sent the snow again, Jehovah gave us a beautiful day. I thank the Lord for what happened. Not simply, I'm thankful. God meant it to be. I'm content with the Almighty's plan to our children. Jesus commands us not to. The silence, the withholding of God's name from our conversations when it needs to be there. That's the taking of God's name in vain, too. Taking it lightly. Just think, people of God, what kind of witness we can have if we simply worked on this. We don't have to give a theological treatise to our neighbor to be a witness to him or her. We don't have to argue the point of common grace to be a witness. We don't even have to give a testimony about our faith and how we came to conversion. All those things are good. But just working on using the simple name of God with reverence before others is a great witness as it contrasts with all the blasphemy against God's name around us. God's name can be taken vainly with our words. God's name can be taken vainly with our sight. God's name can be taken vainly in our worship. And it's especially in God's house of worship that we are to reverence God's name, to take it not lightly, but with gravity, with weight. We come before the presence of God, and we say, we say this, we come into His presence, we come to meet with Him. He is here in a special way. And we take His name upon our lips, and we say we are talking to Him as He talks to us. To God. To Jehovah. And so in our silent prayer, this starts. And then with our doxologies, with the benediction, with that first psalter number, the reading of the law in the morning, the speaking of the Apostles' Creed at night, a psalter number again, congregational prayer, offertory, another psalter number, the scripture reading, a sermon, another psalter, Another benediction and another doxology makes up all our service. And at each point, at each element that we engage in, God's name is being spoken to us. God's name is upon our lips. God's name is going through our thoughts. The question is, how are we taking God's name? How are we taking God's name upon our lips and upon our thoughts? Hutterbury Catechism directs us that we use the holy name of God no otherwise than with fear and reverence so that he may be rightly confessed and worshipped by us. How reverently do we approach him in his house Yes, it is a matter of Christian liberty what you wear to his house to speak his name. It is a matter of Christian liberty how you enter, where you sit, whether you lean back in the pew, slouch, or sit forward. It's a matter of Christian liberty concerning the outward actions in your appearance as you come into God's house. That's true. But your outward actions, your posture, your clothing, does, it does indicate very frequently whether your heart fears God or has a flippant who cares attitude towards his name. As you sit before God and speak His name, what are we doing? Are we joking around? Are we texting? Are we reading the bulletin? Letting our mind wander from here to there about what we're going to do tomorrow? Sleeping? How weighty. How holy is God's name to you. Reverent worship. That's the positive commandment in the third commandment. Reverent worship. From beginning to end. With each element. With vigor. We are to do all we can to think. To think and understand every word. With zeal, we are to do all we can to mean what we say with love. We're to do all we can to stir our feelings and emotions toward our beloved Lord. Our whole hearts are to lift God to the highest degree and hold Him in fear and godly reverence. Not to do so would be to take His name in vain. Work at it. It's a constant work that we must engage in every time we come into God's house. And that will, of course, affect our worship outside of God's house as well. Our prayers at mealtime, children. We take God's name upon our lips. Lord, bless this food and drink for Jesus' sake. Amen. Every word before the face of God with fear and reverence. Fathers, as we do our devotions, as we lead, we're not simply reading a passage. And children, we're not simply listening to a passage, but with godly fear and reverence, we're listening to God as His name is spoken to us. Singing psalter numbers at school, in the choir perhaps, at catechism class. Memorizing our verses and the concepts about God's name in our catechism books, with fear, with reverence, take God's name. With fear, do not take it lightly. Thou shalt not take the name of the Lord thy God in vain. That's the third commandment. Why? Why? The commandment explains, for the Lord will not hold him guiltless and taketh his name in vain. It's a warning that should make us tremble. Thou shalt not take his name in vain because God will hold you guilty. if you do so, if you continue to do so. He doesn't forget the guilt incurred for our sins. When we sin, He doesn't simply push it out of His mind and say, I'm not going to take care of it, I'm just going to wink an eye, close an eye to it. It's not true that He will simply forget our guilt of taking His name in vain with our silence, with our connivance, with our blasphemy and irreverent worship. God is a just God who will punish every sin and every sin against the third commandment. In His eyes, there are horrible, heinous sins, more provoking to Him than any other sin. And the punishment is death. That's what we read in Leviticus 24. But that civil and ceremonial law that took place in the Old Testament is actually less terrible than what it pictures. Because the picture is for us the eternal death that God brings upon those who break his third commandment and any other commandment. Astoning to death there in the nation of Israel shows to us what God does to those who continue in this sin of breaking the third commandment. God will not hold him guiltless that taketh his name in vain. So how do we escape punishment? Because you and I know as we're sitting here listening to the Third Commandment preached and listening to God's Word, we know that we've broken this Third Commandment again and again. We know we're guilty. We know if we look into our hearts and we examine our attitudes in worship, we look at our lives and the words we have spoken and how we've been silent, we can feel the guilt within ourselves Can we escape this guilt? And can we escape the just punishment of God against our sins? Yes, there is one way. Only one way. And that is through our Savior Jesus Christ. Through Him alone, who is the way, the truth, and the life. No man escapes the guilt and punishment except through Him. He's the only way of escape for His people He has come. and their guilt He has taken upon His shoulders. All the guilt of the past, all the guilt of the future, all our guilt for breaking the third commandment and every other commandment besides. And He has suffered all the punishment on that accursed cross for the sins of His people. And the call then is to believe. Believe in the Lord Jesus Christ as the one who has made you guiltless before the God who does not hold him guiltless, that takes his name in vain. Through faith in him, God does see you as righteous because he has poured out the wrath against our sin upon his son. Free from guilt, therefore, are we and not worthy of any more punishment. By faith, we believe that. By faith, you're called to believe that. And then by faith, you're also then called to live in thankfulness for that salvation. Live in thankfulness for that Savior who has made you guiltless before God, striving to keep His commandments and love for Him. God's name is who He is. God's name is a revelation of His divine perfections. God's name is a gracious gift to you so that you may know Him and have a personal, close relationship with Him. And Jesus is His name who has saved you from your sins. I'll go forth in thankfulness and reverence His holy name. Amen. Let us pray. Father, personally assure us, thy people, assure us of our forgiveness, that we are guiltless, innocent, righteous through Jesus Christ and through him alone. And give us a faith to believe that salvation and also give us a faith active and striving to reverence Thy name in the midst of a blaspheming world. In Jesus' name we pray. Amen. We read this evening from Matthew chapter 25. The gospel according to Matthew chapter 25. And we read verses 31 through 46. 31 through 46 of Matthew chapter 25. And those verses of our scripture reading will also serve as the text we consider tonight. Matthew 25, 31 through 46. When the Son of Man shall come in His glory, and all the holy angels with Him, then shall He sit upon the throne of His glory. And before Him shall be gathered all nations, and He shall separate them one from another, as a shepherd divideth his sheep from the goats. The sheep on His right hand, but the goats on the left. Then shall the king say unto them on his right hand, Come ye, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. For I was unhungered, and ye gave me meat. I was thirsty, and ye gave me drink. I was a stranger, and ye took me in naked. and he clothed me. I was sick, and he visited me. I was in prison, and he came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee, and hungered, and fed thee? Or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? Or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee? And the king shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. Then shall he say also unto them on the left hand, Depart from me ye cursed into everlasting fire, prepared for the devil and his angels. For I was not hungered, and he gave me no meat. I was thirsty, and he gave me no drink. I was a stranger, and he took me not in, naked, and he clothed me not, sick, and in prison, and he visited me not. Then shall they also answer him, saying, Lord, when saw we thee inhungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? And shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. And these shall go away into everlasting punishment, but the righteous into life eternal. We read that far in God's word. We come today to the last sermon of our series on the parables of Jesus Christ. Throughout his lifetime, Jesus told many parables on various topics. But appropriately, towards the end of his life, Jesus told parables that focused upon his second coming. For as you know, he was about to leave his disciples. It was during the Passion Week that he told this parable. He was going to leave his disciples with his death and then later on with his ascension. And he wanted to comfort them and exhort them with teachings about his second coming. He was going to return, though he would leave them for a while. And so he told those three parables in Matthew chapter 25. The first we saw a couple weeks ago, the 10 virgins, where Jesus especially exhorted his disciples and us to be prepared, to watch and be ready for his second coming. The second was the parable of the talents, which we considered last week, exhorting us especially to be diligently working as we wait for our Lord and master to return, that he may find us faithful servants of his. And finally, today we consider a parable, the last parable on this threefold or three parable chapter, the parable on the last judgment. And this parable is meant to comfort us. to comfort us with the glorious truths about His second coming, the events that will take place when He returns. Yes, this parable is meant to comfort us. It is meant to make us desire and hope for that last judgment. And that might seem odd. It might seem a little different to our minds that the topic of the last judgment should be of comfort. Especially when you read the passage which talks about judgment, where Christ will bring up our works, and how he will bring to the foreground, and publicly even, our works that are not so good, our sins. What if we were to stand before Christ in His judgment seat at that last day, and He were to find that we didn't have any works, no good works? What if He were to find works like that of the goats in this chapter? Will not we be ashamed? Will not we be condemned to that eternal punishment that He warns about here? The last judgment, when we think about it, is often a topic that can agitate us and can frighten us rather than comfort and calm our hearts. But the reality is that for God's people, for us believers, the last judgment ought not be an event that makes us frightened. It ought not be an event that makes us live in terror. But it ought to be an event that comforts us as we await for our full salvation. Yes, for the unbeliever, For the one living in sin and continuing in it, the last judgment is a topic that should make him humble, so much so that he repents of his sin and turns from it in faith in Jesus Christ. But not so for a believer who repents and seeks to live in godliness. For as a believer, you know your election. As a believer, you know who that judge is. Your merciful Savior, Jesus Christ. As a believer, you know with confidence the outcome of that judgment. And you also know the purpose of this judgment. Know as we shall see this purpose is not to find out whether we're going to heaven or hell. The purpose of this judgment is for the glory of God's grace and justice. Consider this parable with me, listening for the comfort of your souls. The parable under the theme, the parable of the coming judgment. Parable of the coming judgment, first the coming, second, the actual judgment, and finally, the purpose of this. The parable of the coming judgment, the coming, second, the judgment, and then finally, the purpose of this. One of the main events that Jesus explains here in the parable is His coming, His glorious coming as the Son of Man. Verse 31 talks about that, when the Son of Man shall come in His glory and all the holy angels with Him and so on. However, before we talk about that actual reality of his coming, the event itself, let's think about the picture that Jesus implies here in the parable. In verse 32, we read of Christ as a shepherd, as a shepherd who watches over his sheep, and along with those sheep, the goats. And so we can get that picture of the shepherd and the sheep and the goats in our minds tonight. That's what a parable is about. It's supposed to give us a picture. Think about the actual shepherd who takes care of those sheep and goats. Often in those days, a man did not only own sheep, but he also owned goats. It was relatively easy to take care of both of these animals because they had very similar needs and they could be cared for in very similar ways. And in caring for his sheep and his goats, the shepherd would often let them roam into the fields freely to eat of the grass and to have some exercise around the land. However, when nighttime came around, the shepherd would go out to the open fields where his sheep were grazing, and he would call them. And with this call, he would gather the sheep back to their enclosures or their pens, fenced in. John 10 verse 27 says, my sheep hear my voice and I know them and they follow me. And that was the case with the sheep of those days. When the shepherd called them, they would come. They would come running, flocking to him because they knew his voice and they wanted to follow him. And at nighttime, when it was getting dark, the shepherd would call them and gather them into their pens. The goats too would come. They would follow those sheep. and they will come to be gathered in their proper pen as well. That's the picture implied in the passage. The shepherd comes out to the open field where the sheep and the goats are grazing and he calls his sheep to himself. This is a picture of what Christ's second coming is like. After the precursory signs that we read about in Matthew chapter 24, after they have been fulfilled and accomplished, after all the elect people of Christ have been gathered, after they have been born and been converted to the faith, Jesus comes to the earth as that shepherd came to that open field and he calls his sheep home. The Son of Man, verse 31, shall come in His glory and all the holy angels with Him. Oh, His coming and His calling is going to be a lot louder, a lot more conspicuous than the calling of a shepherd to his sheep in that open field of that land. For when the Son of Man comes, He as the shepherd is going to come with much grandeur. He was going to come with much glory and with loud trumpets and with a voice much louder than the shepherd's call. Matthew 24, the previous chapter, speaks of that coming in this way. brighter than lightning streaking across the sky, will be the Son of Man, Christ Jesus Himself, who will come in all His glory, which means He will come with shining beauty, brighter than lightning and brighter than the sun itself, to reveal Himself to all peoples. dazzling and bright, and the angels accompanying Him in the skies. And He will descend towards the earth with His glorified body, personally and visibly for all to see. And He will call to Himself the sheep. as every living human being looks up to the sky as Christ descends. He will speak those words, come unto me. All ye that labor and are heavy laden, I will give you rest. And we will be drawn to his side. The first ones called to his side will be the dead in Christ. That's 1 Thessalonians 4.16. For the Lord Himself shall descend from heaven with a shout, and the voice of an archangel, and with the trump of God, and the dead in Christ shall rise first. John 5, 25 is similar. The dead shall hear the voice of the Son of God, and they that hear shall live. And so, from the graves, from the dust of the ground, where the bodies of believers have decomposed, these bodies will now be renewed, will be resurrected from the dead, and the souls of these saints will return to their bodies, and their bodies will be made like unto the glorious body of Jesus Christ Himself, with the same shining beauty that Jesus Christ appears with in the end. And they will be raised, ascending up to Christ in the sky, to be near Him, never to leave His side. And then secondly, His people who are still alive when He returns will experience the same glory. 1 Thessalonians 4.17, Then we which are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air. So our bodies, the bodies of the saints still alive will also be renewed and made like that shining, glorious body of Jesus Christ. And we will together be with the resurrected saints who have gone before. Beside Christ, in the sky, in the air, as 1 Thessalonians 4 says. This is in reality what the rapture is. This is the true rapture. Yes, we believe in the rapture as amillennialists. We believe in a certain kind of rapture. Not a secret rapture like many pre-millennialists believe of today. Not a secret rapture where people will suddenly and mysteriously disappear and others will be left behind, confused as to what happened with them. That's not the kind of rapture that will be taking place at the end. Not a rapture that will happen before Christ comes again so that only seven years afterward, then Christ will appear. Not that kind of rapture that many teach today. But there will be a public rapture. you A rapture that is known and seen before all men. After the tribulation, after God's people have been persecuted and suffer on this earth, Christ will be seen by all coming down from heaven and everyone will know what is happening as his people are caught up to be with Christ in the air. All will know that the shepherd is calling his sheep and that the people that are raised up and ascended to Christ's right hand are people that believe in the Savior and are saved. The rest will be left behind on this earth, but they will know what's happening. Matthew 24 verse 40 speaks of that public rapture. Then shall two be in the field, the one shall be taken in the other left. Two women shall be grinding at the mill, and the one shall be taken in the other left. But those left behind, there will be those left behind, those left behind will know exactly what is happening. And then following this public rapture of the saints and the unbelievers, of the saints and believers, then there will be the resurrection of unbelievers. That too, after we have been raised. All the unbelieving reprobate who are dead, will be raised to have a certain kind of renewed body as well. And all unbelievers who remain on this earth when Christ comes will also be given those renewed bodies, not glorious bodies, very different bodies than what we will receive, but bodies now able, able to continue living in a certain sense in hell's fire. and all will be gathered to stand before the shepherd. Just as that shepherd gathered the sheep and the goats, so Christ, when he comes, will do the same. However, when that happens, when Christ comes and he gathers the sheep and the goats, there will be a definite separation of both groups. The picture that Christ gives us in this parable is that of a shepherd making sure that his sheep are gathered in a place on his right hand and the goats are gathered in a place on his left hand. Verse 32, and before him shall be gathered all nations. And he shall separate them one from another, as a shepherd divideth his sheep from the goats. And he shall set the sheep on his right hand, but the goats on his left. So the picture is that of a shepherd who has recently called his sheep from the fields when night was approaching. And as his sheep flock to him and the goats join the sheep to come to him, he makes sure that with his rod and his staff, he guides his sheep to a pen on his right side. But as the goats make their way also toward Him, He steers them to the pen on His left side. Two separate pens, for these two kinds could not and may not rest together. That is what Christ our Shepherd will do too when He comes in the clouds of glory. We who dwell on the earth live with the world right now. We're among the reprobate. We have acquaintances. We work with them. We even go to church with some hypocrites who are reprobate. There are neighbors around us. There are all kinds of people around us that are goats. They're the reprobate unbelievers. But when Christ comes again, He will make sure that this mix will cease. There will be a definite, even physical separation of both kinds of people elect from the reprobate. It's not certain exactly what this separation will look like. Try to imagine what that will look like, how that separation will be. The text seems to indicate that this separation will be a side-by-side separation. So we've already talked about how Jesus Christ comes in the clouds and how the sheep meet him in the air and are placed on his right side. And it may be, it's a possibility that The reprobate too then are raised up into the air to be in front of Christ so that they're side by side with the sheep in different separate groups. That's a possibility. But remember that this is a parable, it's a picture, and the left hand and the right hand could be symbolic. So the separation, a second option of picturing that separation could be that the sheep then are raised up to be with Christ in the air and goats are left on this earth to witness the last judgment from the ground. There are two options that we could picture it as, but it really doesn't matter whether this separation is one of side by side or above and below. It simply matters. The important point is that Christ stands as a judge and all are before Him and there is a distinct separation. Elect with renewed bodies. also before Christ in a different place with a different kind of body. All this immediately at His coming, even before the actual judgment of all mankind. That's a very important point and a comforting point for us as people. When Christ comes the second time, as we see him stand in the air to receive us, we aren't going to be trembling and wondering whether he's going to send us to heaven or hell. We're going to know immediately as our bodies are transformed, and as we meet Christ in the air, we know exactly where we're going. We know right now by faith, and we'll see clear evidence of it even before the judgment takes place, for we will stand with Christ as the elect people in a group of sheep with glorified bodies, separated from the reprobate. That's the comfort. And then, having come and separated all man, Christ judges. He takes His seat on the judgment throne. That's the end of verse 31. Then shall He sit upon the throne of His glory. Now, whether that's a figurative throne or a literal throne, we don't know for sure. But it will be clear to all men that He, as Jesus Christ, has arrived. That He's alive and not a dead Lord, but a living Lord and the King of the world. And all will know that He stands in the position of judge to make that judgment in the end. The first people whom He will judge will be His people, the sheep of His pasture. Most importantly, we must see that this judgment, this judgment of us, His people, will not be on the basis of our works. He will not judge us on the basis of what we have done. Oh yes, our works will be brought up. This parable shows that, and we'll get to that in a few moments. But our works will not be the basis of this judgment. It will not be the ground of this judgment. The works that we have done in our lifetime will not be the deciding factor in our judgment. In other words, Christ will not declare us righteous and worthy of heaven Because, because of what we have done. It can't be. Because salvation is of grace. Grace in Jesus Christ alone. The text is not teaching that we are judged because or on the basis of our works. This text is often used by heretics And because it's often used by heretics to try to teach that salvation is by works and that entrance into heaven is based at least a little bit on our works, let's look at five points, five proofs in the text that it cannot be based on our works. And there's only proofs from this text. Many, many other portions of scripture show that it can't be based on our works. Five points, briefly, in this text itself. First, we already saw one, and that is Jesus calls the people on his right hand whom he's going to bring to heaven, sheep, his sheep. And sheep refers to the elect. Sheep, as Jesus speaks about in John 10, verse 12, are those that he has given his life for so that they may enter into heaven. And so the passage makes clear, and Jesus makes clear in this parable that the basis for judgment and the basis for the saints going to heaven is not their works, but simply their God-given identity as sheep, as elect people. Second proof is the word blessed. In verse 34, then shall the king say unto them on his right hand, come ye blessed of my father. Here's the reason, here's the basis for entrance into heaven, because they have been blessed. Not because they have merited it, but because they have been blessed. Blessed means generously and graciously given. He has graciously and generously given them many benefits of salvation, especially his son, and is about to give them the benefit of salvation and the new heavens and a new earth. It's a blessing, not a gift of merit. That's why, that's the basis for their entrance into heaven. The third proof is the word inherit in verse 34. Come ye blessed of my father, inherit the kingdom. The sheep don't earn the kingdom, they get an inheritance. An inheritance, you well know, is not something that a son has earned from his father. But inheritance is a free gift that his father gives to the son simply because he's a son or a daughter. To us, whom he has adopted as sons and daughters, he gives it inheritance. That's the basis for our entrance into heaven. The fourth proof that the basis is not a works is verse 34 again. The kingdom is described in this way. It's prepared for you from the foundation of the world. Why are the sheep going to heaven? Into the kingdom? Because God has prepared this kingdom for them specifically before they did any works. when he was preparing When He was preparing the foundations of the earth, God already had it in His counsel who was going to enter into glory. That's the basis. That's the reason that we will enter into heaven because He has prepared it for us in His grace. The fifth proof that it's not because of our works, verse 37 and verse 46, the sheep are called righteous. Then shall the righteous answer him, for but the righteous into life eternal." Righteous, not because of the righteous works they have done. They are righteous because Jesus Christ is their righteousness. He has lived a righteous life in our place and died to earn our righteous standing before God. Why are we going to heaven? Why are the sheep going to enter into that glory? because of the righteousness which is by faith in Jesus Christ and not by works. In five clear ways, Jesus shows in this passage that the judgment of ours and our entrance into heaven is not based on our works, but positively based upon the election of God and on Jesus Christ. We're going to heaven. The sheep are going to enter into that kingdom because God has chosen us and prepared that place for us in grace, in unmerited love, and because he has sent Jesus Christ to save us, to bring us there. However, though we are not judged on the basis of our works, it is true that at this judgment our works will be brought up. That is something that Jesus Christ actually highlights here in this parable. Jesus shows that all our works will be brought up. Not only our good works, as the parable emphasizes, but also our sinful works will be revealed. Second Corinthians 5 verse 10 says, for we must all appear before the judgment seat of Christ, that everyone may receive the things done in his body according to that he has done, whether it be good or bad. And then Revelation 20, verse 12, and I saw the dead, small and great, stand before God at judgment day. And the books were opened. And the Belgic Confession, Article 37, rightly interprets that as the consciences were opened. And another book was opened, which is the book of life. And the dead were judged out of those things which were written in the books according to their work. Now the word according, according to our works is different than on the basis of our works. We've already said it, that judgment's not gonna be on the basis of our works. That's not gonna be the deciding factor. But according to our works means that at the last judgment, our works are going to be shown. Our works are going to be looked at. Our works are going to be examined. They're going to be considered. Jesus Christ will show that. He will show our works, both good and evil, and He will show the works of the reprobate, both good and evil. Every soul's sinful deeds will be shown, but also our good works will be shown, and that's what Jesus focuses on. Among the many sins of the elect, Jesus will find good works, good works that have come forth from regenerated hearts. Now, they're not perfect works. Because we know that our old man taints each work with sin, but Jesus Christ will find some good nevertheless done by the power of His Spirit working in us. Verses 35 and 36 show us those kinds of good works that Jesus will bring up. For I was unhungered, and He gave me meat. I was thirsty and He gave me drink. I was a stranger and He took me in naked and He clothed me. I was sick and He visited me. I was in prison and He came unto me. Those kinds of good works. And there are four characteristics of the good works that He will bring up concerning the elect. First notice that these are works of mercy. He will especially commend the works of mercy that His elect have done on this earth. The hungry, the thirsty, the stranger without a place to spend the night, those without adequate clothing, the sick who needed encouragement, and those lonely in prison. Those are the people that the elect have helped. They've shown mercy as Christ showed mercy while he was on this earth. Those are the kinds of works that our Savior wants us to do in following His example. Merciful works. And those are the kinds of works that He will command on Judgment Day. Yes, other works too, but especially the merciful works. Secondly, these works are done in humility that we see from the response of those sheep when Jesus Christ brings up those works. Verse 37, Then shall the righteous answer him, saying, Lord, when saw we thee and hungered and fed thee, or thirsty and gave thee drink? When saw we thee a stranger and took thee in, or naked and clothed thee? Or when saw we thee sick or in prison and came unto thee? These children of God had done the works of mercy and then forgotten about them. These children of God had poured their soul into being kind to those in great need, but then they hadn't just thought about it constantly and written it in their imaginary logbooks of good works and praised themselves and patted their backs for what they had done, no. But out of love for Christ, they worked in love for others. and then stopped contemplating it so that they could engage in more work of mercy. Humbly, they went about in service of the Lord. Those are the kind of works that Jesus Christ commends on Judgment Day. merciful works, humble works. Thirdly, notice Jesus brings up the works that are especially done toward fellow brethren, or the works that are done toward fellow Christians in the church. Verse 40, and as much as ye have done it unto one of the least of these, my brethren, ye have done it unto me. The works that he commends are the works done to fellow brothers and sisters in Christ. That doesn't mean it's not good to help those not in the church, those who are not yet believers. But Galatians 6 verse 10 reiterates that, as we have therefore opportunity, let us do good to all men, but especially those who are of the household of faith. To the ones who are our brothers and sisters in Christ, we are to perform those works of mercy. Them first, them especially. Fourthly, notice that the works Jesus brings up are the little things. The lesser works, at least, the works that are viewed by many as the lesser works. And as much as ye have done it unto one of the least of these, my brethren, Jesus says, ye have done it unto me. And so God's people are to find the children, the young people, the needy that are not cared for by the big public organizations and programs with lots of publicity, where there's a find the truly least The ones that people don't think are really worth their time to help. Go. Work for them in mercy and in humility. Do the little, the little things, the ones considered as little in the public's eye. Well, bring no attention to yourself. These are the kinds of works Jesus says he will commend on judgment day, not as the basis for our salvation, but he will commend in as much as you have done these things, these works of mercy and humility, done to fellow brethren who are considered to the least, the least in the kingdom. And as much as you have done these things, you serve Christ. The sinful and the good works of the righteous Christ will bring up on Judgment Day. And He will also bring up the reprobate's works. And no, there will be no good among them. No good works for the reprobate unbeliever, though he may outwardly show works that may seem good. There has been no grace worked in his heart to do good. Verse 42, Jesus will say, I was in hunger and he gave me no meat. I was thirsty and he gave me no drink. I was a stranger and he took me not in. Naked and he clothed me not. Sick and in prison and he visited me not. You've done nothing truly good, Jesus is saying. The wicked deeds, the reprobate will be displayed to their shame. And notice especially two characteristics of their deeds that Jesus brings up. These are the specific ones that Jesus will condemn them for. Other ones too, but these two especially. First, these are sins of omission. Sins of omission. They're sins of neglect so that they see They see and they knew the good that they were to do. They had opportunity to show mercy and to love, but they purposefully omitted. So sin of omission. They purposely omitted it from their lives. An example of that is in the parable of the Good Samaritan. The Levite and the priest saw the good they could have done to the man lying there on the road, and they omitted it from their agendas. Sins of omission are different from sins of commission. Sins of commission are purposefully evil acts, so that one knows the evil act, he knows it's in disobedience to God's commandment, and he does it anyways. And sin of commission is like knowing that murder and adultery is wrong, and you go ahead and do it. Often, in our view, in our minds, the sins of commission are worse than the sins of omission. But Jesus here shows, no, the sins of omission are the works that he will actually bring up and condemn the wicked for, specifically. He highlights them. These are the sins, the sins of omission that he would judge the reprobate in. Second note is that these are sins, these are works that have been committed with no excuse. They have no excuse. There is no excuse for these sins. The reprobate goats tried to excuse themselves in verse 44. Then shall they also answer him saying, Lord, when saw we thee in hunger, or a thirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? They were excusing themselves. We didn't see Christ. We didn't see you. How could we help you? You shouldn't blame us. Then shall he answer them, saying, Verily I say unto you, inasmuch as he did it not to one of the least of these, you did it not unto me. The mindset of many today, and our natures too, is to commit our sin and then excuse it, justify ourselves. I didn't know I didn't know that I was supposed to show kindness, that I would show kindness to Christ if I was showing it to my neighbor. I didn't really have a chance, an opportunity. I didn't have time to help. I'm so busy. The Bible wasn't clear enough to me. My genetics, my personality, my upbringing made me. No, Jesus shows in the last day. The unbeliever has no excuse. No good excuse. They must accept full responsibility for their works. At the final judgment, our works will be brought out. Our sinful works and our good works and the reprobates works which are all totally sinful. But why? Why such a judgment? Why bring up these works for everyone? What's the purpose? Three specific purposes which really can be summed up with one ultimate purpose. First, the three specific purposes. First, to show our total unworthiness as sheep. This is especially the reason for bringing up our evil works, our sinful actions, the sinful actions of the elect. Publicly, it will be known that you and I are sinners just like everyone else. Sinners like to reprobate, who commit those sins of omission and commission and give our excuses too. And it will be known to all that we too deserve the death that is coming to the reprobate for the wages of sin is death. Publicly, it will be shown that we do not deserve the glorified bodies that we already have and to be grouped with the elect at Christ's right hand. And yet, there we will be even when our sinful deeds are brought up in glory. but to show that we do not deserve it, but it's all of God's grace. First reason, the first purpose is to show our unworthiness of entering into heaven. That's why we have that judgment according to works. Second, the works are exposed to give evidence that the elect truly have been saved by Christ already. That's the purpose for bringing up our good works. And the last judgment is to show to all that though we are imperfect, Christ has already worked in us regeneration and sanctification, and that proves that we are elect. He's changed us from the inside out. He has made us as a church, that holy nation, a peculiar people, showing forth the praises of Him who have called us out of darkness into His marvelous light. Those works of mercy, those works of humility, done to the least of Christ's brethren, These good works and others serve as evidence to the world, to all nations, that yes, Christ has saved us. It's not the basis for heaven, but evidence that we have been saved by His grace. Finally, thirdly, the works are shown to give the reason for the reprobate's punishment in hell. Remember that the basis for the elect's entrance into heaven is not our works, but the basis for the reprobate's entrance into hell is their works. The sinful works of the reprobate will be exposed. And all their sins of omission will be shown to be without excuse, displayed before the judgment seat of Christ, so that they may be justly condemned, so that justice is served. They're declared guilty of all these works. And given that sentence of hell. Why are all mankind's works brought up in that judgment? So that we see our unworthiness. So that all see evidence that we have been saved. And so that we see the just basis for the reprobate's punishment. All those reasons can be summed up with the one purpose. That God's name be glorified. that all the world may stand in awe of God's grace and God's justice, perfectly displayed at the last judgment. The elect are shown to be unworthy, yet saved by grace. The reprobate are shown to be sinful, left in their sin without a Savior, and shown as deserving the just wrath. No human being No angel, no demon, no one is able or will be able to speak against this God. He will show Himself to be wonderfully gracious, and yet terribly just. Every mouth will be stopped. Every knee shall bend. The elects willingly, and the reprobates forcefully. so that God may be glorified by his justice and his grace. That's the purpose. Knowing this purpose, we as God's people ought to be greatly comforted. That last judgment where he will judge us according to our works ought not make us scared. It ought not make us tremble in fear and terror. Oh, it ought to make us reverence Him, but not tremble. For this purpose of the last judgment according to our works is not to shame us. It's not even to inform us of the decision that God has made concerning our salvation. We already know that decision right now. We already know where we're going. And when Christ comes again, He immediately, even before the judgment, is going to bring us to His right hand with renewed bodies with His elect people. There will be no surprises for us. We know exactly where we're going. The only surprise will be the glory that we never could imagine on this earth that we will now inherit in the new heavens and the new earth. We know our election without doubt. And so the purpose is not to decide the verdict, but the purpose of this judgment is simply to make all creatures see the wondrous grace and justice of God. No need to fear then. No need to tremble. That last judgment ought to be the most desirable event that we anticipate. and close with the Belgic Confession, Article 37. Therefore, the consideration of this judgment is justly terrible and dreadful to the wicked and ungodly. but most desirable and comfortable to the righteous and the elect, because then their full deliverance shall be perfected, and there they shall receive the fruits or the rewards of their labors and trouble which they have borne. I pray that the preaching of this last parable and the preaching of all the parables in our series, that just that, It brings or has brought terror to the ungodly reprobate, but comfort to the elect believer in Jesus Christ. Amen. Let's pray. Father, cause thy word to be of great comfort to us, thy elect people. and use thy word to motivate us unto many merciful, humble works to the least of Christ's brethren. And then send Christ soon that we may receive our gracious reward in glory. In Jesus' name we pray, amen.