I would ask you to open your Bibles again this evening to Ecclesiastes chapter 7. Ecclesiastes chapter 7. Earlier today we gave attention to Ecclesiastes chapter 7 in verse 2. It is better to go to the house of mourning than to go to the house of feasting. better to go to something like a funeral than to a party. For that is the end of all men, and the living shall take it to heart." And obviously what he's saying is, all are going to die. If the Lord tarries, you and I will both leave this world by death. But he says that is the end of all men. He's not saying, literally, that's the end, there's nothing else that ever happens, that we just cease to exist. Rather, he goes on to say in chapter 12, now come there, Ecclesiastes chapter 12 and verse 7. I pointed out this morning, he gives this rather graphic description, a very picturesque way of talking about the aging process, the body breaking down, and then death itself in verse 6, when he talks about the golden bowl is broken, the pitcher shattered at the fountain, the wheel broken at the well, you die. And then verse 7, the dust returned to the earth as it was, and the spirit returned to God who gave. And this includes both saved and unsaved. When we die, the spirit goes to God and he then assigns to each their respective place. In other words, man is not an animal, death is not the end of the story, and we are more than simply a body. We are, or how a spirit, or sometimes another word that's used, used almost interchangeably, James 2.26, as the body without the spirit is dead. Well, that's what happens when we die. The spirit leaves the body, but the spirit continues in that separate existence from the body. until Resurrection Day. We see this in 1 Thessalonians chapter 4, for instance, how then there will be that reuniting. When Christ comes, he brings his people with him, and then their bodies also are raised from the grave to meet him in the air. Well, there is this reuniting of body and soul. Now, 1 Thessalonians speaks of the Lord's people, but it's also true that the unsaved will be resurrected, as the Lord Jesus said in John 5, 28, 29, the hour is coming in which all who are in the graves will hear his voice and come forth, some to the resurrection of life and others to the resurrection of condemnation. So, even the unsaved, their bodies too will be resurrected, body and soul reunited at that time. Okay, but what about the spirit or soul in the meantime? Does it sleep? Does the spirit go on in some kind of unconscious state the moment you die? Well, you're just unconscious. You don't know anything until Resurrection Day. Well, no, that's not the case. Ah, but wait a minute now. Doesn't the Bible refer to death as sleep. Doesn't it speak of our sleeping in the grave until that day of the resurrection? And I would say that, sure enough, you do find death described in that way a number of places. You can find it even in the Old Testament. But when we come to the New Testament, in 1 Corinthians chapter 15, that great resurrection chapter, at least four times Death is described as sleep. What about those who have fallen asleep? Those who have died? Or even that chapter I've already referred to, 1 Thessalonians 4, in the very context, where it's talking about resurrection. Verse 13, 14, 15. In each of those verses, three times, it refers to those who are asleep, or those who are asleep in Jesus, or those who have fallen asleep. So there you go. Death is described as sleep. And so it is. But that does not speak of the soul, the spirit, being in some kind of unconscious state like sleep. It's the body that sleeps. But as to that immaterial or invisible part of us, oh no, that remains very conscious, even very active. Upon dying, there is that continued conscious existence for the soul. And this is no less true for all non-Christians, but our focus this evening will especially be on the Lord's people. What happens to Christians immediately upon dying? It's called the intermediate state. It's that temporary period between death and the resurrection. Now, there are many ways to demonstrate that it is a continued conscious existence. I've already mentioned it. You've got the word soul, spirit sometimes used interchangeably. They are distinct in scripture and soul is especially used to speak of that consciousness, the mental workings and so forth, right? Well, by virtue of the fact that we, for instance, in Revelation chapter 6, of the souls of those who were beheaded, well, the fact that we're told it's the soul that lives on, that presupposes consciousness, right? We'll demonstrate that in other ways, but the very word is used there at times. The spirit, but also the soul. Going on with a mental activity, as it were, a consciousness. Where you think of Enoch and Elijah. Well, they didn't die, and yet they're very conscious somewhere. Well, we believe that that's it. It's just they have all been... No. Moses did die, and yet we find him there at the Mount of Transfiguration. He's not asleep. His soul's not sleeping. He's very conscious, engaged in interacting with our Lord there. Or you think of Luke chapter 20 when the Lord Jesus is proving that God is the God of the living. It refers, of course, to Resurrection Day. He's answering the Sadducees, how he would demonstrate there is a coming resurrection. Because all live to God. But that same text shows that not simply all will live to God on Resurrection Day, God of Abraham, Isaac, Jacob. He's still the God of Abraham, Isaac, Jacob now. They're still alive, living to God now, as we see there in Luke 20 and verse 38. But notice, if you would please, Luke chapter 16. The point that we're considering is that the intermediate state, that time between death and the resurrection, is one of continued conscious And that is true for saved and unsaved alike. Here in Luke 16, verses 19 through 31, we have that account, that parable, really, of the rich man and Lazarus. I'm not going to read it in its entirety, but you're familiar with it, how the rich man clothed and doing so well, and Lazarus, a beggar, and he's without anything, and then we're told But the rich man, he died, and then notice now, well, let's just take up a read of verse 22. So it was that the beggar died, that is Lazarus, and was carried by the angels to Abraham's bosom. The rich man also died and was buried. And being in torments and Hades, he lifted up his eyes and saw Abraham afar off and Lazarus in his bosom. Then he cried and said, Father Abraham, have mercy on me and send Lazarus that he might that he may dip the tip of his finger in water and cool my tongue for I am tormented in this flame. But Abraham said, Son, remember that in your lifetime you received your good things and likewise Lazarus evil or bad things. It's not moral evil that's being referred to there. But now he is comforted and you are tormented. Now someone's going to say, oh, well, That's just a parable. Well, I think that is true. It's a parable, even though one person's identified by name. But, and because it is a parable, that does teach us, don't be forcing too much here, right? That does teach us to have some carefulness in how we handle it. But even so, the fact that it's a parable, it still underscores that it is a conscious existence taking place here after dying. What we're told about in this parable is the Intermediate Saint. It's before Resurrection Day. And we find here that both the rich man and Lazarus, their souls are not asleep, but rather they are both conscious, active, even communicating, as it were, here in this very text. Well, the point is simply this. Even though it's a parable, The parables are based on possible realities. We're told the sower went out to sow. Well, that could never happen, could it? Well, yes, it could. The whole point of that parable of the sower is based on the fact that you could have somebody sow seed on four different kinds of soil. Or we're told about somebody sowing tares in a field of wheat as an enemy. Well, that could have really happened, right? So when it talks here about, well, it's a parable. It's based on the reality that there is that conscious existence, even though the body is in the grave, okay? Well, another proof of it, better perhaps, still is found in Luke's Gospel again, and that's chapter 23. Luke 23. Here you have our Lord Jesus saving a sinner, even in His powers upon that cross. You're familiar with that penitent thief, saved by Christ. Well, here's what that thief said, verse 42 of Luke 23. Then he said to Jesus, Lord, remember me when you come into your kingdom. What an expression of faith. Here's this one dying on the cross right next to that feet. He's already recognized that Jesus did not deserve to be there, that he had done no wrong. But here, by way of expression of faith, Lord remember me when you come into your kingdom. He recognizes Jesus would yet come even though he was going to die. He recognized he was a king with a kingdom. Much is said there. A very pregnant statement. But notice now our Lord's response. And Jesus said to him, Assuredly, I say to you, today you will be with me in paradise. That day. This wasn't said of his body. His body was going to be buried. But as to his soul-spirit complex, in contrast to being with Christ, being remembered by Christ when Christ comes in his kingdom at last, that great resurrection day, no, no, you needn't wait till then for blessedness. This very day you will be with me in paradise. He wouldn't only be raised in the future. Ah, but he would be blessed even then. Now, does that mean he'll be in a state of soul sleep and he would really know he's in paradise? He would be entirely unconscious of it. Well, obviously. No, that's not the case. The Lord Jesus spoke of a continued conscious existence the moment he would die. Come quickly to Revelation chapter 6. Revelation chapter 6. Now, again, notwithstanding much in the book of the Revelation that is perhaps simple and may be difficult, It at least gives them insight here, and notice now in verse 9 of Revelation chapter 6. When he, that is our Lord, opened the fifth seal, I saw under the altar the souls of those who had been slain for the word of God and for the testimony which they held. And they cried with a loud voice, saying, How long, O Lord, holy and true, until you judge and avenge our blood on those who dwell on the earth? And a white robe was given to each of them, and it was said to them that they should rest a little while longer, until both the number of their fellow servants and their brethren, who would be killed as they were, was completed." Now, again, it's that intermediate state. It's before the resurrection day. In fact, they're looking ahead for that judgment that would come. And John, he sees the souls of those. They were resting there. They were not asleep, though, clearly. They're very conscious. They're talking and asking how long they're waiting for that coming day. Well, again, that presupposes continued conscious existence. Come now to Philippians chapter one, even a stronger case. clearer case to be made here. Philippians chapter 1. We'll take up our reading of the 21st verse. Paul refers to the possibility of his coming death, whether it's by life or death, he's going to magnify God in his body. And he says, verse 21, for me to live is Christ and to die is gain. But if I live on in the flesh, this will mean fruit from my labors. Yet what I shall choose I cannot tell, for I am hard pressed between the two. Having a desire to depart and be with Christ, which is far better, nevertheless to remain in the flesh is more needful for you." Now, in that he speaks of desiring to depart and be with Christ, that proves that there's this consciousness. Upon dying, I enter into Christ's presence. That's what I desire. But perhaps even more telling is that which Paul is here talking about, that kind of struggling. Should I go or should I stay? I'm hard-pressed here. I don't know. To stay is needful for you and fruitful service for Christ and Christ's people. If I stay or if I go, well, then I just immediately fall asleep and I'm entirely unconscious until Christ comes a couple thousand years later. I don't know what to choose, whether to just sleep and be unconscious or to stay and live. That's not what he's saying, surely. What he's taught is fruitful service for the conscious enjoyment of Christ immediately upon dying. See the point? So again, he's not talking about some kind of soul sleep. Rather, Paul anticipated. That delight in the Savior, which is far better, being with Christ Himself. And then you have that parallel passage in 2 Corinthians 5, verse 8. You need to turn there. But to be absent from the body is present with the Lord. And in that very verse, Paul refers to we. So he's not just talking about himself. He's talking about all the Lord's people. And so when we die, this soul-spirit complex will depart. The body without the spirit is dead. And we will then have continued consciousness. And again, that's true with saved and unsaved alike. First Peter chapter 2 talks about the unsaved being held under punishment for the day of judgment. So there's consciousness of punishment being experienced in their souls. But again, our concern is the Lord's people how vastly different is our state. Okay, now with reference to us as the Lord's people, when the Bible refers to our death as sleep, why? If it's not soul sleep, what's the point of it then? Well, perhaps there are a number of lessons communicated by that language. I mean, one thing, you do have the appearance. A dead body does look very much like one who's asleep. And as to activity going on with that body in this world certainly it would mean no it's just like a sleep there's no more activity going on but also I think this when the Bible uses that kind of language sleep speaks of rest and elsewhere like in Revelation 6 it refers to that period even mind you what the experience in their soul but so much more of the body is a time of rest and furthermore when the Bible describes a sleep, I think the real emphasis is it's temporary. It's temporary. For instance, 1 Corinthians chapter 15, 1 Thessalonians chapter 4. Those are two passages that are special. Death is still there, sleep in Jesus. That's just temporary. The day comes when Christ is going to wake up that body. When that very body is going to be resurrected. So in the meantime, it's just sleep. And of course, another idea connected with it is sleep really does us no harm, right? Death doesn't hurt us, even the body. Remember in Acts chapter 7, where you have Stephen, and Stephen was martyred, right? They stoned him. We're told he fell asleep. Lord Jesus received my spirit, and he fell asleep. Well, wait a minute. They're throwing rocks at him. Look what they're doing. Sleep does no harm. Do what you will. He just fell asleep. The body did, while his spirit went to be with the Lord at that very time. For Christ's people, then, not only is there continued conscious existence, but rather, according to God's Word, there is great blessedness. As we pointed out this morning, immediately upon dying, we enter into this. The Bible doesn't tell us perhaps everything we'd want to know about this intermediate state, what goes on. In fact, it's relatively limited. But it does say enough, brethren, to convince us that Paul was quite right when he said that is far better even than in knowing and serving Christ in this world. Now since the soul is separated from the body, we already looked at this earlier, that means then that during the intermediate state, that conscious existence is one of blessedness because then we are truly free of pain and weariness and weakness and troubles and heartaches and all those things that go with this body and this present. I don't know, those things are against us. No, we are fully and immediately set free from all such griefs as these. And think of some martyr. Perhaps those martyrs in England who like Ridley and Latimer and others, died in the flames, died in the fire. Hooper, I think, was another one that so died. Godly men. Here they are, they're in the flames. Suddenly, they're in glory. Or you think even of Lazarus. How Lazarus was there, nothing, not even the least little bit of comfort. Dogs licking him was about the best he could get. and yet an immediate and entire removal. Or some dear saint who's suffering from some painful illness and immediately they're set free from that. Listen to the words of Puritan John Flavel. To be lifted up from a bed of sickness to a throne of glory. To leave a sinful, troublesome world a sick and pained body and be in a moment perfectly cured and feel thyself perfectly well and free from all troubles and distempers. You cannot think what this will be. But so it is the very moment that we die. And then as we pointed out this morning, dear brother, dear sister, it also means we don't sin anymore. All right? That body, Paul says, who will deliver me from this body of death? Well, That day it comes, we are delivered from it, save even then to sin no more. We now have constant struggles with remaining corruption. We will have so long as we are in this present body. But then we will be part of that company described in Hebrews 12, 23, the spirits of just men made perfect. Now when it says made perfect, it doesn't mean they're made perfect in their acceptance with God. We've got that already, right now. We're already, Hebrews 10.14, by that one offering, He's perfected forever. Okay, so we already are, except it's not talking about that, but rather saying they're made perfect in holiness. They're made perfect in practice. They're at that time. Granted, they're in that disembodied state, but still. They're not sitting. Spirits of just men who are then made perfect. Well, that is indeed to be the case with us. If we had nothing else to say about the intermediate state, we would have to say, far better, right? You agree? Far better. No more pain, no more sin. But these things that I referred to are actually on the negative side. It's telling us more what it is not, rather than what it is. And yet, our blessedness is not just a vacuum, what it is not. The Bible actually does use some positive terms to describe the blessedness of the saints between death and that resurrection period. Relief from present grief is enough, I'm not downplaying that. Relief from remaining corruption, good enough, right? And surely if Lazarus would have been happy with just a few crumbs of bread from that man's table, well then being relieved from his pain immediately, good enough. But no, beyond that, we are to experience a great positive blessedness that actually replaces all the grief and the pain and so forth. Now, where do we see that? Well, we see it even in that parable of the rich man and Lazarus in Luke 16, 25. Lazarus, he received those evil things, those bad things, those painful, grievous things. Not anymore. None of that. Now it's only comfort. No more negative, but not just that. All this bound up, all these good things bound up in that word comfort, would bespeak that. You see the point? Not just what it isn't, but here's something that it is. Now, the words that are used in Scripture to speak of the intermediate state, they also speak of that positive blessedness. For instance, I've referred to Luke 16. Where did Lazarus go? Well, he went to Abraham's bosom. Well, what's that? Where is that? Well, I'll tell you one thing, it's not in the grave, okay? Hebrews 11, 16 talks about how Abraham desired a heavenly country. And certainly Abraham was one of those spirits of just men made perfect. Now, even now, in a very real sense, we inherit the blessings of Abraham in Galatians chapter 3. But surely, to speak to a Jew, as Jesus was speaking there in Luke 16 of Abraham's bosom, well, if anybody's blessed, it's going to be Abraham. And being in Abraham's bosom would mean sharing in Abraham's joy and the safety and the blessedness that Abraham himself would have with God in that intermediate state, a joy beyond imagining, abundant, enjoyable provision, and a most special place to be in Abraham's bosom. That's what that communicates. Another descriptive name, we've looked at it already, Luke 23, 43, the Lord Jesus said, this day you will be with me in paradise. The very place that Jesus himself was going, God's special presence, there, that is where Lazarus, I mean, the thief on the cross would be. Now, why does he call it paradise? Well, the etymology of that word, its original source, It was used as some kind of grand enclosure, like a park or a garden. And so, at the very least, it speaks of great happiness. Safety, an enclosed park area, very pleasant surroundings, abundant supply, positive blessedness. And then another positive statement is found there, and I read it earlier, Revelation chapter 6. These fellows, they're told to continue their rest. They're already resting. Continue. their rest until that time. Now, again, it wasn't sleep. They're actually talking, so they weren't talking in their sleep there. They had been delivered from conflict. They had been delivered from struggles, from trials of life, even the attack of enemies against them. Well, in place of that, they now were to have rest. Well, you can imagine, peace and joy and the like. But it's not just that. That particular word, rest, several times it's translated refresh. And so it's the idea of a great joy and invigoration. Paul talked to Philemon about, in his letter to him, about having a refreshed heart resulting in much joy. Well, certainly it's going to be that. This great refreshing and invigoration. The saints being delivered from all evil and all the assaults of men and of Satan and all the conflict. That's wonderful. But there's going to be more than that. The extreme opposite of that real refreshment. But I'm yet to touch on the most powerful statements, or the chief blessing of the intermediate state. Because a consistent emphasis is that we, during that period, will be with Christ. That's the chief blessing. I've referred to or read Philippians 1.23 to depart view of Christ far better. I refer to 2 Corinthians 5a, to be absent from the body as you're present with the Lord. Or what the Lord Jesus said to that thief on the cross, you'll be with me in paradise. Lord, I don't care where paradise is, but being with you, that's the thing. And even in 1 Thessalonians chapter 4, when Christ comes, God will bring with him those who have fallen asleep. They are with Him, and they come with Him. Now there are several lines of thought in those verses. Immediately upon dying, it teaches us that Christ's people go to be where He is, where the glorified body of the God-man, Christ Jesus, is. Well, where is that? Well, we're told in Acts 3.21 that Heaven must receive Him until the time of restoration of all things. It's an actual place. Again, you've got the glorified body of Christ there. Hebrews 12, 23, again, the spirits of just men made perfect. It's where they are, sometimes called the third heaven or the highest heaven. In other words, all of Christ's people go to be with Him, and they're there the whole time without any interruption. But that also means, as with Him, His people enjoy something, at least of what he himself enjoys. Enjoying the Father's presence, the Father's love. Even in some measure, I suppose, getting a foretaste of what is ours as joint heirs, though the grand reception of our inheritance doesn't come until the resurrection day. But nonetheless, getting a foretaste of that by way of enjoying what Christ enjoys. Psalm 16, verse 11, in God's presence, His fullness of joy. Well, that's what Christ now enjoys. That Psalm 16 being a prophecy about Him. And His people enter into that as well. Pleasures forevermore. That's His portion. It will be the portion of His people, even in that intermediate state. And that is surely an emphasis there when He spoke to the dying thief. You'll be with Me in paradise. You will be enjoying, you will be sharing in My blessing until I come. You just want to be remembered when I come in My kingdom. I'm going to tell you, you're going to share in My blessedness immediately upon dying, this very day. That is what that man went. Think of it. been a sinner, lived as a sinner, and here he is dying for his crimes. And yet such grace. This day. Didn't have any time to work salvation up, did he? This day. What grace that he would go from that cross to paradise. If Abraham's bosom was thought by the Jews to be some great place of blessing, enjoying what Abraham enjoys. Well, what does it mean to be with Christ? Huh? But I guess, I suppose, brethren, it's right to say the chief blessing is the emphasis is with Him. With Him. Being with this One whom we so love, indeed, who so loved us as to give Himself for us. He himself prayed in that high priestly prayer, Father, I will that those you've given me be with me where I am. He will at least get the down payment of that when we die and our spirits go to be with Him. And Paul especially had that in mind in Philippians 1.23 when he's talking about, far better, to depart and be with Christ. Not just to depart, whatever that we depart to, here's the big thing, to depart and be with Christ. Let me put it this way. Do you think the Apostle Paul enjoyed fellowship with his Savior during his earthly sojourn? Do you think he might have had some real enjoyment of Christ during his life in this world? Oh, amen. So much so we can see in Acts chapter 16 how the Apostle Paul is able to sing and give praise to God even though his back has been ripped to shreds. We have Paul saying, all these things in this world, I count them as loss, as just utter rubbish, for the excellency of the knowledge of Christ. Paul knew and delighted in his Savior while he lived in this world. But we see from that text, Philippians 1.23, no, no, something far better, with Christ in a far greater sense. Or see it in 2 Corinthians chapter 5. 2 Corinthians chapter 5. Verse 6, Therefore we are always confident, knowing that while we are at home in the body, we are absent from the Lord. For we walk by faith, not by sight. We are confident, yes, well pleased to be absent from the body, to be present with the Lord. Notice the contrast. Now, even though Paul was enjoying such Fellowship with Christ in this world, it was still like being absent from the Lord. Not truly, not literally. Christ says He will never leave nor forsake His people. But comparatively, even the great blessedness that Paul knew in delighting in Christ, fellowship with Christ in this world, Comparatively, well, it's as if nothing. It's now like being absent, but then with the Lord, truly present with Christ in a far, far greater way. Fellowship incomparably better than what he could imagine by way of anything enjoyed in this world. And Paul's not writing simply of something peculiar to him. For he says, we, us, all of Christ's people, we have that far better, especially this. fellowship with Christ Himself. Now even brethren in the worst of experiences, surely you've known something in fellowship with Christ. Right? Some delight in your Savior. Especially in hard times when He draws near. Well, as delightful as that is, that ain't nothing compared to what will be ours during that blessed intermediate state to depart and be with Christ far better. Perfect environment, a new and fresh nearness to Him, not been walking by faith, but by sight, as it were, and far better suited to it." It was, again, the Westminster Larger Catechism, Question 85 underscores. Well, that does beg the question. What will that, our state of being, be like, our mode of existence? The moment we die, we continue to live a conscious existence. in that intermediate state, but what will we be like, and how will we experience this great blessedness of being with Christ? Let me just make several observations in that connection. First, obviously, we will be without our bodies. It's to be absent from the body. It's the spirits of just men made perfect. It's the souls that John saw in Revelation chapter 6. So it will be a disembodied state. Okay? The blessedness is enjoyed only in our spirit soul. Secondly, though we will be without bodies, That doesn't mean that our state of being is going to be some kind of vague, nebulous, vapor-like existence where, you know, you just kind of float along like some nebulous cloud. We find at least some indication in Scripture that we're not entirely formless in that state. Think if John could actually see the souls of these people there in Revelation chapter 6, and they are given white robe, each of them. Now, admittedly, I know that's revelation. Could well be we're talking about symbol and the like. Granted, John saw it as a vision. But even so, it would at least point in the direction of some kind of definite and distinct mode of being, not something nebulous. Thirdly, do you think we'll be recognizable? Well, we can only conclude from the scripture data that yes, we will be recognizable. The angels are spirits, and yet they're recognizable. Some having actual names, Gabriel and so forth. Names that we know. I'm sure all have names, but we know these. Or Mark chapter 9 verse 4, when you have the Mount of Transfiguration, you have Elijah who did not shed his body, but rather was taken up into heaven without dying. And right alongside Elijah, you've got Moses speaking to Christ at the Mount of Transfiguration. And Moses is visible, and he's recognizable as Moses. And so too, you've got Abraham and Lazarus, and it's recognizable. There's Lazarus, here's Abraham. Admittedly, it's parable. Now, the point is, though, we must recognize we don't lose our identity, brethren. Not in the eternal state, we're still going to be who we are, but so too in the intermediate state. you will still be you, even though that other part of you, that is your body, will not be present with you. Okay, but wait a minute, if I don't have a body with this face, etc., this bald head, or whatever else will characterize us in the eternal state, I don't know that bald heads will, but if we're without this body in that intermediate state, how can you recognize one another? And to that I simply say, wait and see, okay? We can talk about it later, then. But the fact that we do not understand how this could be doesn't mean it just can't be. For instance, some of our younger children, they've probably never thought through how it is that you can turn on a switch on the wall and the light come on, right? And if you tried to explain to them how electricity is generated and how then it actually reaches that light, they could not tell you how this could be. All they know is you turn on the switch and light. They can't understand all the workings of what it takes to make that light come on. But that doesn't mean that light can't come on. It absolutely cannot be. I cannot tell you how it is that we will recognize one another in that disembodied state. I can understand, in the resurrected state, and again, there's plenty of evidence that we will know each other in the eternal state, okay, that we're recognizable because, come on, you've got this body. It's been raised and glorified. How do you recognize somebody in the disembodied? Well, wait and see, okay? Fourthly, in that intermediate state, there will be capacity for knowing. an ability to perceive and remember. For instance, we see that again in that parable of the rich man and Lazarus. It points in that direction at the very least. I mean, the rich man, even in his intermediate state as an unsaved man, he knew a great deal. He knew he wasn't happy. He knew he was in torment. He was called to remember what had happened during this world, what he had preferred. He remembered that he had five brothers and knew that their spiritual state was such that when they died, they would be also headed to the same place. He was even called to reason, as we see in verse 30 of Luke 16. Well, if that's any indication of the intermediate state of reprobates, that there are still capacity for knowing and thinking, surely it's only right we should suppose that. of the Lord's people as well. Especially because in Lazarus, there were certain things he knew. He knew he was in Abraham's bosom. He knew he was then being comforted. Nobody had to convince him things were different then. Or in Revelation chapter 6, verses 9-11, those souls of those that had been beheaded. Those saints, at rest, didn't know everything. They're saying, how long? How long till you judge those who did us ill? They did not yet know as they were known, 1 Corinthians 13, 12. But they did remember how they had died, they had been killed. And they knew that judgment would come on the wicked, but it hadn't done so yet. That men still continued in their sin. This world was going on. It hadn't yet been judged. They knew that. Now, does that mean then that the saints in their disembodied state, in their intermediate state, that they're kind of looking over the banister there in heaven and they're watching what we do and what goes on here? No, it does not mean that. They have something far better to occupy their minds than what's going on here. They have such displays of the manifestation of God's glory and joy in Christ there in that place. So the kind of folly that speaks of, well, now they're looking down. I'm sorry, doesn't get it. Fifthly, our being in the intermediate state will be on a far higher plane, or maybe I should say it will be a far superior mode of existence than that which we now enjoy. Now we can say that because for one thing we're going to be free from all ills and distractions that are now ours in this body and our present experience. The faculties of our soul will be freed up from those distractions and surely they will be heightened with new capabilities. But we also say that that state will be superior because of Paul's very wording in 1st Corinthians, sorry, Philippians 121, for to me, to die is gain. Even though he would be leaving that body, even though he would be leaving things, legitimate things that he held dear and enjoyed in this world, though to die is gain, no loss incurred. Everything about the intermediate state is gained, more advantageous. You know, we can think now of many blessings that we enjoy by God's mercy. Our loved ones, we greatly love. And the thought of leaving them, that's not easy for us, right? Even though, God, I'm going to depart from the cross yet. But our state of being immediately upon dying will not in any sense be lost. for me to die is gain. Only gain. Only gain. So you know what it means leaving behind loved ones and legitimate joys and mercies of God to show. And that especially because we then experience the love of God in Christ in ways beyond what we can understand from our present experience. When Paul said in Romans chapter 8 how nothing could separate him from the love of God and Christ Jesus, he lists among those things death. Death isn't going to separate us from the love of God and Christ Jesus. That means that the love of God and Christ Jesus continues when we die. And indeed, we will then see it and experience it in ways beyond what we now know, because death belongs to us and it ushers us into his presence. And so, 2 Corinthians 5-7, we now walk by faith, not by sight. Ah, but that changes when we're present with the Lord. There is that real first-hand experience of blessedness in ways that we cannot know. So the point is, it will be a superior mode of existence. And then also, that word used in Revelation 6-11, the saints now rest. Don't think that means inactivity, that we're all walling about in some kind of hammock somewhere, hung up between two clouds. No, it's not that, brethren. It's not inactivity. We will be with the spirits of just men made perfect. Doing what? Well, Revelation chapter 5, surely. It includes that time when we will especially be worshiping God and the Lamb. That we will be enabled to worship as never before. There will be no sin, there will be no weariness, and we will have even greater reason than we can understand now to what reason we will have to worship Him. That's something of the mode of existence, but there's one more thing I must say in that connection. For all of the blessedness that will be ours immediately upon dying, it is after all still an incomplete state. You understand what I mean by that? There's more to come. That is an incomplete state. Because we will be without this body. That body that Christ has purchased for himself. Before we are raised, there's still an incompleteness about us. The intermediate state is prior to that complete triumph of Christ when the last enemy, death, is completely conquered, overcome. There in 2 Corinthians chapter 5, when Paul is talking about looking ahead and what he's groaning for, it's not to depart and be with Christ. though that is far better, is not to be absent from the body to be present with the Lord. Rather, he's groaning to be swallowed up with immortality, that new body that God had made. In other words, he's looking beyond the grave and beyond the intermediate state all the way to our glorification together with Christ. He's speaking of that time when he would not have nakedness of soul, but rather he would be clothed upon Even better is that than being absent from the body and present with the Lord. Now, it's that being swallowed up with immortality, it's that deliverance from nakedness of soul, if you please, that he has in mind when he's groaning. He's groaning to be clothed upon with that new body in that incorruptible state. The intermediate state is far better than now. But that completed state, when body and soul are reunited, is far, far better still. Follow me? And that's why Paul speaks of groaning. And that's why Scripture teaches us not simply to look at death and the intermediate state and, oh boy, set your hope here. No, we're looking for Christ's coming. Titus 2, verse 13, how we're looking for that blessed hope and glorious appearing of our great God and Savior. Or here in 2 Corinthians 5 or Romans 8, Paul's talking about longing for the resurrected state, the redemption of our bodies. Back to intermediate state, it's really given little emphasis in Scripture. And I cannot but think that it's even in a sense downplayed in light of that greater state, the eternal state. Not because the intermediate state is worthless or we're asleep or whatever, no, but because the blessedness that is to come eclipses even that blessedness. Now, if the intermediate state is so blessed, what about that? And so we're looking for that blessed hope and glorious appearing of our great God and Savior. Well, brethren, do. And keep groaning while in this body for that eternal blessedness when we're glorified together with Christ. Well, there's at least something of what the Bible says that will be ours immediately upon dying. And if the Lord tarries, my dear brother, my dear sister, if the Lord tarries, this is our future. We die, but that's not the end, lest indeed, far better, we go to be with Christ. Do you think of that as far better? Maybe I should ask this. Dear brother, dear sister, do you think of it at all? How much thought do you really give to that which is before us? Well, as I've already said, Scripture teaches us to look beyond that, to our eternal state. But at the very least, we recognize Scripture does speak of these things, and it should now impact how we live. It did the Apostle Paul, 2 Corinthians 5, Philippians 1. It impacted how he thought about life. It impacted how he looked upon death. Far better. I don't know which to choose here. Fruitful service, that's important. But, oh, look what's before me. Well, brethren, it's for us to be mindful of this so that we live like it. We should. And especially because this is to direct our steps now in the meantime. Even the intermediate state is to form how we look at life in this world and how we live our lives right now. For instance, if it's paradise then, well that means this isn't. Right? This world's not paradise. And therefore don't treat it like such. Don't be shocked that in this world you experience tribulation. Jesus said it would be so. Don't be shocked that there's much unhappiness, that there are thorns and thistles and pain and childbearing, and that you've got griefs and troubles and so forth. Don't be shocked that people sin against you. Don't be shocked that you have an enemy who goes about like a roaring lion. We're living in a fallen world, and even though we have been redeemed, yet the reality is this world is not paradise. Don't be shocked when hard times hit. These are for our good. But also it teaches us, don't set your heart on happiness for happiness here. Don't look to this world. Rather, set your affections on things above, where Christ sits at the right hand of God. Christ is our all. Keep looking to Christ, right? If this is paradise, that means this is not. One more point to this. Revelation chapter 6, Revelation chapter 14, that intermediate state is called rest. Rest, resting from their labors, Revelation 14. If the intermediate state is rest, what is this? It's not the time for rest. That includes, there'll be struggles and the like. But brethren, there's now to be work, right? In fact, 1 Corinthians 15, the chapter that talks about the resurrection, of our bodies, it does say, be steadfast, immovable, always abounding in the work of the Lord. Rest is then, brethren, now is work. Out of love for our Savior and to honor Him in happy anticipation of His being glorified and His purpose going forth in the earth and in happy anticipation of when we depart we go to be with Him. And then of happier anticipation that at last we are glorified together with Christ. Now is the time to work out of love for Him, as we have opportunity to do good to all men, especially those of the household of faith, to let our light so shine before men that they see our good works and glorify our Father in heaven, and to walk wisely towards those who are outside, toward unbelievers, buying up the opportunity. And whether you eat or drink or whatever you do, do all to the glory of God. Brethren, our rest is dim. Not now. Let's work. May God grant us grace out of love for our Savior to that end. Now, is what we've seen truly far better in your reckoning, to depart and be with Christ, is that truly far better in your thinking? Is that more desirable to you than anything here? One way to know is this. Do you now desire Christ, really? Do you really desire Christ right now? To know Him, to love Him, to walk with Him? That's really what you want out of life? Not just to be religious and feel pretty good about yourself. Oh, no, no, no. I'm talking about really knowing and delighting in Christ. Is that your harsh desire? Is that really what that to you is far better than anything this world has to offer right now? Is that true of you? Enjoying Him? Living for Him? If that is not appealing to you, then the eternal state, no wonder, is not far better than you're thinking. And the problem is, you don't have Christ. You don't have eternal life. Whether you're religious or not, that's not the issue. If you're without Christ, you won't have Him. If you go on as you are, satisfied with yourself, no, no, I want this world, or I want my religion, or I want to feel good about me, or... You'll prove to be a double loser. You'll waste your life on nothing, and then at last, what do you have? Well, if this describes you, you're without Christ. No real desire for Him. No love for the Savior. See, it's because you've never believed on Him. You've never come to know Him. He's never saved you. If that describes you, I've got good news for you. You still have life and breath. And Christ commands you, invites you, but commands you to believe on Him and be saved by Him. Don't trust your goodness, your good works, or any other things as that, how religious you are, and what people think of you, and don't cling to those things that will ultimately damn your soul. But rather, come clean now. Go to Christ. Lord Jesus, have mercy upon me. Believe on the Lord Jesus. You, you will be rescued. You'll be delivered. You'll be saved. You'll be made right with God through Him. All sins forgiven. A new heart right now. Today is the day of salvation. And as an ambassador for God, I speak with you, I plead with you on Christ's behalf. Be reconciled to God. Call on the name of the Lord and you will be saved. He's rich to all who call upon Him. May God grant His mercy. Amen. Let's pray. Our Father in heaven, we thank you for that blessedness that awaits us even. Even when we leave this world by way of dying, the Lord should carry What blessedness will be ours. And yet, according to your own word, that will be eclipsed by that greater blessedness in the eternal state of being glorified together with Christ. We thank you for your mercy to sinners. Just like that thief dying on the cross, but dying with faith in Christ. That very day, he would be in paradise. What grace to him. What grace to us. Lord, grant then that we would love you all the more and that we would live for you with yet a greater zeal as we're mindful of all your goodness toward us and as we're mindful of your great love. Grant that now, during this time, we would labor to promote your honor in the earth and to do good to people. Please give us grace to that end. In Jesus' name, amen.