Category Archives: Eschatology

“Whatsoever is in God is God” by Thomas Brooks

“Premise this with me, that God is essentially holy, and in this sense, none is holy but Himself. Now essential holiness is all one with God Himself.

God’s essential holiness is God’s conformity to Himself. Holiness in God is not a quality, but His essence. Quicquid est in Deo, est ipse Deus, Whatsoever is in God, is God.

Holiness in angels and saints is but a quality, but in God it is His essence. The fallen angels keep their natures, though they have lost their holiness; for that holiness in them was a quality, and not their essence.

Look, as created holiness is the conformity of the reasonable creature to the rule, so the uncreated holiness of God is God’s conformity unto Himself.

God’s holiness and His nature are not two things, they are but one.

God’s holiness is His nature, and God’s nature is His holiness. God is a pure act, and therefore, whatsoever is in God is God.

It is God’s prerogative royal to be essentially holy. The most glorious creatures in heaven, and the choicest souls on earth, are only holy by participation: ‘There is none holy as the Lord,’ (1 Sam. 2:2).

God’s holiness is so essential and co-natural to Him, that He can as soon cease to be, as cease to be holy. Holiness in God is a substance, but in angels and men it is only an accident, or a quality.

The essence of the creature may remain when the holiness of the creature is lost, as you may see in Adam, and the fallen angels; but God’s essence and His holiness are alwa

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“God is a gardener” by Andrew Wilson

“God is a gardener.

We know this from the second chapter of Scripture. “The LORD God planted a garden in Eden, in the east” (Gen. 2:8), and this garden is complete with trees, fruits, vegetables, flowers, rivers, minerals, onyx, gold, birds, animals, human beings, marriage, sex, life, and the presence of God himself (Gen. 2:9–25).

It is not just lush and idyllic—the Greek word for garden here, paradeisos, gives us our word paradise— but enormous as well, and probably mountainous, given that it serves as the source for four rivers.

It is more like a primeval Yosemite than a vegetable patch or a manicured lawn. By planting a garden, placing humanity in it, and walking alongside them in the cool of the day, God is showing us the connection between his creativity, his love, his abundance (every tree that was pleasant to the eye and good for food, every beast of the field, every living creature, and so on), and above all his presence.

Eden is a place of life, love, and harmony because God lives there. The first garden is a temple, and from now on all temples will be gardens.

That might sound like a stretch, until we study the designs of the tabernacle and the temple in detail (which, since they are lengthy and a bit repetitive, most of us don’t). They are full of garden imagery, pointing us to the verdant, lush, life-giving bounty of the gardener God who lives there.

Consider: the temple is made out of cedar trees, “carved in the form of gourds and open flowers,” and the floor is boarded with cypress (1 Kings 6:15–18).

Like Eden, it is guarded by cherubim, built on a mountain, entered from the east, and adorned with gold and onyx (1 Chron. 29:2). The doors of the sanctuary are made of olivewood, carved with palm trees and flowers in bloom (1 Kings 6:31–32).

The bronze pillars are festooned with hundreds of pomegranates, and “on the tops of the pillars was lily-work” (1 Kings 7:20–22).

The panels are set with livestock (oxen) and wild beasts (lions), and as you walk across the court, you find yourself surrounded by fresh water (1 Kings 7:23–29). There is a tree-shaped lampstand outside the Holy of Holies, and a further ten made of pure gold (1 Kings 7:49).

It would have felt like an orchard, a well-watered garden, a paradeisos. It spoke to Israel: the God of the garden lives here. Welcome.

So gardens are places of abundance and divine presence. But they are also places of romance and love. The first marriage and the first love song took place in a garden (Gen. 2:18–25), and this profound mystery is a picture of the love between Christ and the church (Eph. 5:31–32).

Numerous biblical couples get together in garden-like places, under trees or at wells or both.

The Song of Solomon is full of plants, trees, flowers, orchards, fruits, fountains, and gardens, reinforcing the connection between our intimacy with God and our intimacy with one another.

This connection, interestingly, is still reflected today, every time a couple gets married surrounded by carnations, arbors, garlands, lilies, trellises, and petals of confetti.

We design our wedding venues like a garden of love, not least because we first knew love in a garden. Yet the garden is also a place of tragedy.

We do not just remember paradise; we remember paradise lost. Eden was not just the garden of love but the garden of love spurned.

Life was rejected in favor of the knowledge of good and evil, marriage was spoiled, and verdant abundance became thorns and thistles and pain in childbirth.

As human beings, we were meant to take the garden with us, filling the earth with the life and harmony we found there, but instead we were exiled from it, frog-marched out by the eastern exit, with cherubim on guard to prevent us from coming back.

From that day on, we lost our unrestricted access to the presence of God, both in the temple-like garden and in the garden-like temple. We have been pining for it ever since.

The human story has been a long and often disastrous series of attempts to get back to the garden.

It is fitting, then—as well as glorious beyond words—that our access back into the garden, with all the abundance and presence and love that goes with it, was secured in two gardens.

The first, which we know as the garden of Gethsemane, reversed the decision of Eden, replacing Adam’s “not your will but mine” with Christ’s “not my will but yours.”

The second, as Jesus stepped out of the tomb just a couple of days later, reversed the consequences of Eden.

Where Adam brought death to everyone in a garden and then went to hide, Christ brought life to everyone in a garden and then made himself as visible as possible.

This connection may be what John is hinting at when he says that Mary thought Jesus was the gardener (John 20:15). In more ways than one, he was.

The result, as Jesus had said while being crucified, is that those who trust him can be brought back to God. “Today you will be with me in [paradeisos]” (Luke 23:43).

We are welcomed into the abundance and vitality of a new and better Eden.

The cherubim blocking your way have been stood down.

The serpent has been crushed.

The garden of love is open, and the Gardener has been preparing a place for you.

When we finally see it, in the final two chapters of Scripture, we get the most delightful sense of déjà vu—there is a river and a tree and leaves and fruit and gold and onyx and a wedding.

And in the midst of it all is God himself, so bright that there is no need for the sun, and so present that there is no need for a temple (Rev. 21:22–23).

Welcome home.”

–Andrew Wilson, God of All Things: Rediscovering the Sacred in an Everyday World (Grand Rapids, MI: Zondervan, 2021), 81-84.

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“The joy of the saints in heaven shall be a lasting joy, an uninterrupted joy” by Thomas Brooks

“The joy of the saints in heaven shall be a lasting joy, an uninterrupted joy. Here their joy is quickly turned into sorrow, their singing into sighing, their dancing into mourning.

Our joy here is like the husbandman’s joy in harvest, which is soon over, and then we must sow again in tears, before we can reap in joy.

Surely there is no believer but finds that sometimes sin interrupts his joy.

Sometimes Satan disturbs his joy. Sometimes afflictions and sometimes desertions eclipse his joy.

Sometimes the cares of the world, and sometimes the snares of the world, and sometimes the fears of the world, mars our joy.

Sometimes great crosses, sometimes near losses, and sometimes unexpected changes, turns a Christian’s harping into mourning, and his organ into the voice of them that weep.

Surely there is hardly one day in the year, yea, I had almost said one hour in the day, wherein something or other doth not fall in to interrupt a Christian’s joy.

But now in heaven the joy of the saints shall be constant; there shall nothing fall in to disturb or to interrupt their joy: Ps. 16:11, ‘In thy presence is fulness of joy, and at thy right hand is pleasures for ever more.’

Mark, for quality, there are pleasures; for quantity, fulness; for dignity, at God’s right hand; for eternity, for evermore. And millions of years multiplied by millions, make not up one minute to this eternity of joy that the saints shall have in heaven.

In heaven there shall be no sin to take away your joy, nor no devil to take away your joy, nor no man to take away your joy: John 16:22, ‘Your joy no man taketh from you.’

The joy of the saints in heaven is never ebbing, but always flowing to all contentment. The joys of heaven never fade, never wither, never die, nor never are lessened nor interrupted.

The joy of the saints in heaven is a constant joy, an everlasting joy, in the root and in the cause, and in the matter of it and in the objects of it. Æterna erit exultatio, quœ bono lœtatur œterno, their joy lasts for ever whose objects remains for ever.

Isa. 35:10, ‘And the redeemed of the Lord shall return, and come to Zion with songs, and everlasting joys upon their heads; they shall obtain joy and gladness, and sorrow and sighing shall fly away.’

In this world not only the joy of hypocrites and the joy of profane persons, but also the joy of the upright, is oftentimes ‘as the crackling of thorns under a pot,’ (Eccles. 7:6) now all on a flame, and as suddenly out again.

But the joy of believers in heaven shall be like the fire on the altar that never went out. (Lev. 6:13)

So when your hearts are sad and sorrowful, oh! then think of these everlasting joys that you shall have in heaven.”

–Thomas Brooks, “The Best Things Reserved Till Last,” The Works of Thomas Brooks, Volume 1, Ed. Alexander Balloch Grosart (Carlisle, PA: Banner of Truth, 1666/2001), 1: 425–426.

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“Once in Christ, ever in Him” by Thomas Boston

“Once in Christ, ever in Him.

Having taken up His habitation in the heart, He never removes. None can untie this happy knot.

Who will dissolve this union? Will He Himself? No, He will not; we have His word for it; ‘I will not turn away from them,’ (Jer. 32:40).

But perhaps the sinner will do this mischief to himself? No, he shall not; ‘they shall not depart from me,’ saith their God. (Jer. 32:40)

Can devils do it? No, unless they be stronger than Christ and His Father too; ‘Neither shall any man pluck them out of My hand,’ saith our Lord, ‘And none is able to pluck them out of My Father’s hand,” (John 10:28, 30).

But what say you of death, which parts husband and wife; yea, separates the soul from the body? Will not death do it? No: the apostle is ‘persuaded that neither death,’ terrible as it is, ‘nor life,’ desirable as it is; ‘nor’ devils, those evil ‘angels, nor’ the devil’s persecuting agents, though they be ‘principalities, nor powers’ on earth; ‘nor’ evil ‘things present,’ already lying on us; ‘nor’ evil ‘things to come’ on us; ‘nor’” the ‘height’ of worldly felicity; ‘nor depth’ of worldly misery; ‘nor any other creature,’ good or evil, ‘shall be able to separate us from the love of God, which is Christ Jesus our Lord,’ (Rom. 8:38-39).

As death separated Christ’s soul from His body, but could not separate either His soul or body from His divine nature; so, though the saints should be separated from their nearest relations in the world, and from all their earthly enjoyments; yea, though their souls should be separated from their bodies separated in a thousand pieces, their ‘bones scattered, as one cutteth or cleaveth wood,’ (Psalm 141:7) yet soul and body shall remain united to the Lord Christ.

For even in death, ‘they sleep in Jesus,’ (1 Thess. 4:14); and ‘He keepeth all their bones,’ (Psalm 34:20).

Union with Christ is the grace wherein we stand, firm and stable, as Mount Zion, which cannot be removed.”

–Thomas Boston, The Whole Works of Thomas Boston: Human Nature in Its Fourfold State and a View of the Covenant of Grace (ed. Samuel M‘Millan; vol. 8; Aberdeen: George and Robert King, 1850), 8: 180.

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“A Prayer for Spiritual Reformation” by D.A. Carson

“And now, Lord God, I ask your blessing on all who read this book, for without it there will be no real benefit.

We may have education, but not compassion; we may have forms of praying, but no fruitful adoration and intercession; we may have oratory, but be lacking in unction; we may thrill your people, but not transform them; we may expand their minds, but display too little wisdom and understanding; we may amuse many, but find few who are solidly regenerated by your blessed Holy Spirit.

So we ask you for Your blessing, for the power of the Spirit, that we may know You better and grow in our grasp of Your incalculable love for us.

Bless us, Lord God, not with ease or endless triumph, but with faithfulness.

Bless us with the right number of tears, and with minds and hearts that hunger both to know and to do your Word.

Bless us with a profound hunger and thirst for righteousness, a zeal for truth, a love of people.

Bless us with the perspective that weighs all things from the vantage point of eternity.

Bless us with a transparent love of holiness.

Grant to us strength in weakness, joy in sorrow, calmness in conflict, patience when opposed or attacked, trustworthiness under temptation, love when we are hated, firmness and farsightedness when the climate prefers faddishness and drift.

We beg of You, holy and merciful God, that we may be used by You to extend Your kingdom widely, to bring many to know and love You truly.

Grant above all that our lives will increasingly bring glory to Your dear Son, our Lord and Savior Jesus Christ.

May the God of peace, who through the blood of the eternal covenant brought back from the dead our Lord Jesus, that great Shepherd of the sheep, equip us with everything good for doing His will, and may He work in us what is pleasing to Him, through Jesus Christ, to whom be glory for ever and ever. Amen.”

–D.A. Carson, A Call to Spiritual Reformation: Priorities from Paul and His Prayers (Grand Rapids, MI: Baker Book House, 1992), 225-226.

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“Our prospects are as bright as the promises of God” by Charles Spurgeon

“Our prospects are bright, bright as the promises of God. Hath He not said, ‘I will be exalted among the heathen, I will be exalted in the earth’?

God would sooner make the whole earth to quiver with earthquakes, like the leaf of the aspen in the gale, than allow one idol temple to stand fast forever.

He would sooner unbind all the civil compacts of mankind until the human race became disintegrated into separate atoms, than suffer thrones and dominions to prevent the triumph of His church, and the victory of her Lord.”

–Charles H. Spurgeon, “Precious, Honourable, Beloved,” in The Metropolitan Tabernacle Pulpit Sermons (vol. 16; London: Passmore & Alabaster, 1870), 16: 113.

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“There we shall see” by Thomas Boston

“In the general assembly of the firstborn in heaven, none of all the saints, whoever were or will be on the earth, shall be missing.

They will all be together in one place, all possess one kingdom, and all sit down together to the marriage supper of the Lamb.

There we shall see Adam and Eve in the heavenly paradise freely eating of the tree of life.

There we shall see Abraham, Isaac, and Jacob, and all the holy patriarchs, no more wandering from land to land, but come to their everlasting rest.

There we shall see all the prophets feasting their eyes on the glory of Him, of whose coming they prophesied.

There we shall see the twelve apostles of the Lamb, sitting on their twelve thrones.

There we shall see all the holy martyrs in their long white robes, with their crowns on their heads.

There we shall see the godly kings advanced to a kingdom which cannot be moved.

There we shall see those that turn many to righteousness, shining as the stars forever and ever.

There we shall see our godly friends, relations, and acquaintances, pillars in the temple of God, to go no more out from us.

There we shall have society with the Lord Himself in heaven, glorious communion with God in Christ, which is the perfection of happiness.

There we shall not only see, but ‘eat of the tree of life, which is in the midst of the paradise of God,’ (Rev. 2:7).

There we shall behold the Mediator’s glory, and be satisfied with His goodness. No flaming sword shall be there, to keep the way of that tree of life; but we shall freely eat of it, and live forever.

We shall ‘drink of the river of pleasures,‘ (Psalm 36:8) the sweetest and purest pleasures which Immanuel’s land affords.

And we shall swim in an ocean of unmixed delight forevermore.

Who can conceive the happiness of the saints in the presence chamber of the great King?

There we shall see Jesus Christ, God and man with our bodily eyes, as He will never lay aside the human nature.

There we shall behold that glorious blessed body, which is personally united to the divine nature, and exalted above principalities and powers, and every name that is named.

There we shall see, with our eyes, that very body which was born of Mary at Bethlehem, and crucified at Jerusalem between two thieves.

There we shall see the blessed head that was crowned with thorns, the face that was spit upon, the hands and feet that were nailed to the cross, all shining with inconceivable glory.

Were each star in the heavens shining as the sun in its meridian brightness, it might possibly be some faint resemblance of the glory of the man Christ.

The wise men fell down, and worshipped Him, when they saw Him ‘a young child, with Mary His mother in the house.’ But O what a ravishing sight will it be to see Him in His kingdom, to see Him on His throne, to see Him at the Father’s right hand!

The Word was made flesh,’ (John 1:14), and the glory of God shall shine through that flesh, and the joys of heaven spring out from it, unto the saints, who shall see and enjoy God in Christ.

There we shall behold Him, who died for us, that we might live forevermore, whose matchless love made Him swim through the Red Sea of God’s wrath, to make a path in the midst of it for us, by which we might pass safely to Canaan’s land.

Then we shall see what a glorious one He was, who suffered all this for us, what entertainment He had in the upper house, what hallelujahs of angels could not hinder Him to hear the groans of a perishing multitude on earth, and to come down for their help, and what glory He laid aside for us.

Then we shall be more ‘able to comprehend with all saints, what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge,’ (Eph. 3:18, 19).

There we shall remember the waters of wrath which He was plunged into, and the wells of salvation from whence we draw all our joy.

There we shall remember we received the cup of salvation in exchange for the cup of wrath His Father gave Him to drink, which His sinless human nature shivered at.

Then shall our hearts leap within us, burn with seraphic love, like coals of juniper, and the arch of heaven ring with our songs of salvation!”

–Thomas Boston, The Whole Works of Thomas Boston: Human Nature in Its Fourfold State and a View of the Covenant of Grace (ed. Samuel M‘Millan; vol. 8; Aberdeen: George and Robert King, 1850), 8: 328, 330, 326, 331, 332-333, 333-334.

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