It is fitting that the Westminster Confession should conclude with a presentation of what the Scriptures teach about the end of this age, the end of the world. In God’s plan and providence, all of history moves toward this goal.

Teaching about the day of judgment fills the Scriptures. This chapter begins with a virtual quotation from Acts 17:31: “God hath appointed a day, wherein He will judge the world in righteousness, by Jesus Christ.” There are about 50 references to that “day” in the New Testament, some 21 of them in the words of Jesus Himself. Much of the language of this chapter is drawn directly from Scripture, and presents in a clear and sober way, without speculation, what the Bible teaches on this subject.

The first paragraph identifies the persons who will be involved in the judgment. The judge will be none other than the exalted Lord Jesus Christ. It is the climactic act of His mediatorial kingship that He should judge the whole world; this is part of the commission given to Him by His Father (John 5:22-23). Because, in the words of Psalm 45:6, the scepter of His kingdom is a scepter of righteousness, we can be confident that, in that awesome day, the judgment will be carried out in perfect righteousness. In this world where justice is often imperfect, it is a comfort to know that in the end evil will be punished and good will be rewarded. (See Psalm 73.)

Fallen, evil angels will appear before Christ in that day (Jude 1:6; 2 Pet. 2:4). On this mysterious subject the Confession limits itself to what the Bible actually says. Good angels are not mentioned. A. A. Hodge, citing Matthew 13:41-42 and 2 Thessalonians 1:7-8, says that they will be “attendants and ministers” in this grand tribunal.

More directly relevant to us, all persons (i.e., humans) who have ever lived will appear. Each of us will give an account to God of how we have used his gift of life. The judgment is based on more than outward behavior. It will examine our words, which express what is truly in the heart (Matt. 12:33-37). Even our thoughts, often unknown to others, will be made known as we stand before Christ. On the basis of that searching judgment, then we are to receive in accord with what we have done while we lived.

Were we reading this chapter in isolation from others, we would at this point be filled with dread and despair. The Westminster Shorter Catechism teaches that we break the commandments daily, “in thought, word, and deed” (Q. 82). The only possible verdict in that great judgment, it seems, must be, “Guilty!”

But the Confession contains a “system of doctrine”; one chapter must not be viewed in isolation from others. Awareness of Christ’s righteous judgment drives us back to the gospel, to a way in which sinners can become righteous before God. That way of salvation has been set forth especially in chapter 7, “Of God’s Covenant with Man,” in chapter 8, “Of Christ the Mediator,” and in chapter 11, “Of Justification.” In justice, we stand condemned. In His great mercy, God has sent His own Son to fulfill the law on our behalf and to bear the penalty we deserve.

A. A. Hodge writes, “The saints will not be acquitted in the day of judgment on the ground of their own good deeds, but because their names are found written in the…book of God’s electing love, and on the ground of their participation in the righteousness of Christ. Their good deeds will be publicly cited as the evidences of their union with Christ” (Commentary, p. 531).

Paragraph 2 of the chapter covers two subjects: the aim or purpose of the judgment, and its outcome.

The aim of the judgment is the glory of God, in the demonstration of His mercy and of His justice, in order that He may be praised. At the end of his long discussion of the sovereignty of God in salvation and condemnation in Romans, Paul concludes with a doxology, a heightened expression of praise: “O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments and his ways past finding out!…For of him, and through him, and to him, are all things: to whom be glory for ever. Amen” (Rom. 11:33, 36).

The outcome of the judgment is twofold. The righteous, that is, those who have been made righteous by the saving work of Christ, enter into eternal life and blessedness.

The wicked, described as “those who know not God and obey not the Gospel of Jesus Christ” (see 2 Thess. 1:7-8), enter into eternal punishment. In setting forth this solemn doctrine of the eternal punishment of the wicked, the Confession is content to repeat the clear expressions of Scripture, which are given in the proof texts.

The destiny of unrepentant sinners is horrible to contemplate. There are professedly Christian teachers who deny that there will be eternal punishment. William Barclay, for example, states that he is “a convinced universalist,” believing that everyone will ultimately be saved. Karl Barth denied that there is any life after death, either of blessing or punishment. Even John Stott and Philip Hughes, while teaching that there will be punishment for the wicked after death, expressed doubt that the punishment would be unending.

We can understand the sentiments that would lead to such views. However, our belief must be founded on the Word of God, and that Word teaches eternal punishment. We must bow before the Word, and remember that we are not more just or compassionate than God. He is the Judge of all the earth, who will surely do right (Gen. 18:25).

There is an interesting symmetry in the language of this section, in a double use of the expression “from the presence of the Lord.” The saved will receive “that fullness of joy and blessing, which shall come from the presence of the Lord” (Acts 3:19). The wicked, on the other hand, will “be punished with everlasting destruction from the presence of the Lord” (2 Thess. 1:9). On that day, the presence of the Lord will be the source of fear, regret, and despair to those who have rejected Him. To those who have received and rested on Jesus Christ for salvation, the presence of the Lord will be the source of inexpressible comfort, thankfulness, and joy.

We have repeatedly noticed in the course of these studies that the Westminster Confession of Faith, far from being a cold, sterile discussion of theology, is deeply concerned with the experiential aspects of the Christian faith. In the last paragraph of this chapter, we find that practical and experiential concern expressed again. The section speaks of the certainty of the occurrence of the judgment day, and also of the uncertainty (from our perspective) of the time of its occurrence.

The Lord has clearly revealed the fact that there will be a day of judgment, to deter men from sin. The writers of the Confession had 2 Peter 3:11-14 in mind. In the light of the whole Confession, however, we should add the thought that it is not enough for people to try to avoid sinning in order to be ready for judgment. Beyond that, knowing that they have in fact sinned, and sinned greatly, people must flee to Christ in order to be clothed in His righteousness, and thus be ready for the judgment day.

For those who have trusted in Christ, contemplation of the Last Great Day is a source of great consolation. It will mean the end of the struggle with sin, the end of persecution, the end of suffering. Knowing that in the end our Lord Jesus will make all things right gives us patience to endure the present afflictions of life.

Finally, the time of the second coming of Christ and the day of judgment is unknown to us. This is the clear teaching of Jesus, for example, in the parable of the wise and foolish virgins (Matt. 25:1-13). Therefore we must always be watchful, always engaged in the worship and service to which our Lord has called us.

The Confession closes with the words that are found at the very end of the Bible, expressing our eagerness for the Lord to come, that we may be with Him forever: “Come, Lord Jesus, come quickly. Amen” (Rev. 22:20).