Better is a poor and a wise child than an old and foolish king, who will no more be admonished.
— Ecclesiastes 4:13
When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment seat in a place that is called the Pavement, but in the Hebrew, Gabbatha.
— John 19:13
He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken.
— Isaiah 53:7-8
And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.
— Matthew 23:12
And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.
— Romans 8:17
There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit.
— Romans 8:1
Shall the Sins of Saints be Brought into the Judgement?, by Thomas Brooks. The following contains an excerpt from Chapter Five of his work, “Apples of Gold.”
“The hoary head is a crown of glory—if it be found in a way of righteousness.” Proverbs 16:31
Question. But here an apt question may be moved, namely, Whether at this great day, the sins of the saints shall be brought into the judgment of discussion, and discovery, or not? Whether the Lord will in this day publicly manifest, proclaim, and make mention of the sins of his people, or not?
I humbly judge, according to my present light, that he will not; and my reasons for it are these, namely:
1. The first is drawn from Christ’s judicial proceedings in the last day, set down largely and clearly in the 25th of Matthew, where he enumerates only the good works they had done, but takes no notice of the spots and blots, of the stains and blemishes, of the infirmities and enormities, of the weaknesses and wickednesses of his people, Deut. 32:4-6.
2. My second reason is taken from Christ’s vehement protestations that they shall not come into judgment: John 5:24, “Truly, truly, I say unto you, he who hears my word, and believes on him who sent me, has everlasting life, and shall not come into condemnation, but has passed from death unto life.” Those words, “shall not come into condemnation,” are not rightly translated; the original is, shall not come into judgment, not into damnation. Further, it is very observable, that no evangelist uses this double asseveration but John, and he never uses it but in matters of the greatest weight and importance, and to show the earnestness of his spirit, and to stir us up to better attention, and to put the thing asserted out of all question, and beyond all contradiction; as when we would put a thing forever out of all question, we do it by a double asseveration, Truly, truly, it is so, etc.
3. Thirdly, Because his not bringing their sins into judgment does most and best agree with many precious expressions that we find scattered, asso many shining, sparkling pearls, up and down in Scripture, as,
First, (1.) With those of God’s blotting out the sins of his people: “I, even I, am he who blots out your transgressions for my own sake, and will not remember your sins.” “I have blotted out as a thick cloud your transgressions, and as a cloud your sins,” Isaiah 43:25, Isaiah 44:22. Who is this that blots out transgressions? He who has the keys of heaven and hell at his belt, who opens and no man shuts, who shuts and no man opens; he who has the power of life and death, of condemning and absolving, of killing and making alive; he it is who blots out transgressions.
If an under-officer should blot out an indictment, that perhaps might do a man no good, a man might for all that be at last cast by the judge; but when the judge or king shall blot out the indictment with their own hand, then the indictment cannot return. Now this is every believer’s case and happiness.
(2.) Secondly, To those glorious expressions of God’s not remembering of their sins any more: Isaiah 43:25, “And I will not remember your sins.” “I will forgive their iniquity, and I will remember their sin no more,” Jer. 31:34. So the apostle, “For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more,” Heb. 8:12. And again the same apostle says, “This is the covenant that I will make with them after those days, says the Lord, I will put my laws into their hearts, and in their minds will I write them; and their sins and iniquities will I remember no more,” Heb. 10:17.
The meaning is,their iniquities shall quite be forgiven, I will never mention them more, I will never take notice of them more, they shall never hear more of them from me. Though God has an iron memory to remember the sins of the wicked—yet he has no memory to remember the sins of the righteous.
(3.) Thirdly, His not bringing their sins into judgment does most and best agree with those blessed expressions of his casting their sins into the depth of the sea, and of his casting them behind his back: “He will turn again, he will have compassion upon us, he will subdue our iniquities, and you will cast all their sins into the depths of the sea,” Micah 7:19. Where sin is once pardoned, the remission stands never to be repealed. Pardoned sins shall never come in account against the pardoned man before God any more, for so much does this borrowed speech import. If a thing were cast into a river, it might be brought up again; or if it were cast upon the sea, it might be discerned and taken up again; but when it is cast into the depths, the bottom of the sea, it can never be buoyed up again.
By the metaphor in the text, the Lord would have us to know the sins pardoned shall rise no more, they shall never be seen more, they shall never come on the account more; he will so drown their sins,that they shall never come up before him the second time.
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