by
Roger Smalling
Part one
Part two
For we must all
appear before the judgment seat of ChristÉ
2 Corinthians 5:10
Dread or joy? What will judgment be like for Christians?
We heard in a sermon that we Christians will give account
for every careless word, unrighteous thought and waste of time since becoming believers.
Afterwards, those sins will be forgiven like those when we first believed.
We thought, ÒWhere is the good news in that? Are we to count that as our blessed hope?Ó
True, certain New Testament verses declare Christians will
stand before Christ in some kind of judgment. Opinions differ as to what this
entails. Some think we must account for sins committed since becoming believers.
Others see it as limited to a judgment of rewards for work done for Christ.
This essay supports the view that a judgment will take place
for Christians but not a review of sins or rebuke for failures. There will be a
evaluation of which works receive reward versus those that do not.
After showing scriptural support for the traditional judgment-of-rewards view, we will look
at some texts used by those supporting the review-of-sins
position.
The key chapters addressing judgment on Christians are 1Corinthians
3 and 4. These stand as a plumb line for interpreting single verses on that
subject.
This follows the majority rule approach to biblical
interpretation. Other verses must yield to texts that discuss the topic at
length and with clarity.
It is clear that a judgment on Christians is in view in 1Corinthians
3. We must not minimize this. The question is what kind of judgment? Is it a
judgment on sin or on something else?
If anyoneÕs work is burned up, he will suffer loss, though
he himself will be saved, but only as through fire, (verse 15). (ESV)
Loss of work accomplished is in view, not the loss of
salvation. Éhe himself will be savedÉ
Notice here some work is describe as accomplished. Christian
work. Things built in the name of Christ that God counts as worthless,
deserving no reward and worthy of destruction.
What could this mean? What kind of Christian work deserves
to be destroyed?
Doing GodÕs work GodÕs way on the foundation he established
is the point. God rewards what he orders and is done his way.
According to the grace of God given to me, like a skilled
master builder I laid a foundation, and someone else is building upon it. Let
each one take care how he builds upon it. 11 For no one can lay a foundation
other than that which is laid, which is Jesus Christ, (verses 10,11).
Jesus Christ is the foundation. Can we build any way we choose?
The answer is no.
Let each one take care how he builds upon it, (verse 11).
The church is the field
and building.
You are GodÕs field, GodÕs building, (verse 9).
Do we have the right to work in the church as we see fit? Or
plant any church anywhere as we please and do it by any means? Not if we expect
a reward.
Whose paradigm shall we follow? The latest fad floating
through evangelical circles? How should we plant a new church? By PaulÕs
directions as laid down in his epistles? Or according to the ÒwisdomÓ of the
latest expert in missiology?
In the context Paul warns, Let no one deceive himself, (verse 18). ThatÕs easy to do—
following our own notions of how to proceed rather than seeking God's will and
pattern in his word.
Christian workers might also deceive themselves by an excess
emphasis on culture; thinking we must be up to date about current trends and
the latest world views in order to do effective work. Such an approach has some
merit but must not be the guiding principle in our procedures.
If anyone among you thinks that he is wise in this age, let
him become a fool that he may become wise. For the wisdom of this world is
folly with God, (verses 18,19).
When my wife and I were ministering in Ecuador, our mission
team leader was discussing church planting with the team. He said, ÒIt is
possible to come here with a lot of money and build a church and look
successful. But is it of God?Ó
Good point! How much Christian work is actually a man
building his own kingdom? Is building on the foundation of the name of Jesus
sufficient for GodÕs approval?
Not quite. Paul clarified that work built in the name of
Jesus must also be accomplished GodÕs way by GodÕs principles.
If the work that anyone has built on the foundation survives,
he will receive a reward, (verse 14).
For there to be rewards, God must distinguish between what
deserves reward and what does not. This is a judgment but not a fearful kind
like judgment on sin.
A difficulty in discussing this topic is the word judgment. This word tends to carry the
connotation of reproach or punishment. The Greek term krino Òto judge,Ó is used nowhere
in 1Corinthians 3. It would seem Paul was thinking more of an evaluation, which may explain why he
used three other terms than judgment
in verse 13 to describe the process.
Éeach oneÕs work will become manifest, for the Day will disclose
it, because it will be revealed by fire, and the fire will test
what sort of work each one has done, (verse 13).
Notice the three words to describe the reward scenario: disclose; revealed; test. None of these
are derivatives of the Greek term krino.
Though there will be an evaluation, we can look forward to
it because it is all about rewards.
Therefore do not pronounce judgment before the time, before
the Lord comes, who will bring to light the things now hidden in darkness and
will disclose the purposes of the heart. Then each one will receive his commendation
from God. 1Corinthians 4:5
It would seem there will be a revealing of motives, the purposes of the heart. This goes
along with 1Corinthians 3. Not only the quality of works accomplished shall be
tested but also the motives for doing them. For those with good motives, this
is a promise of commendation.
A similar text in Romans 14 involves questions of personal
conscience.
Why do you pass judgment on your brother? Or you, why do you
despise your brother? For we will all stand before the judgment seat of God;É
12 So then each of us will give an account of himself to God. Romans 14:10,12
The entire chapter is devoted to issues of personal
conscience such food, drink and observance of days. We avoid judging one
another about these because each will give account of himself with regard to
those matters.
Some legalistic Christians who expect commendation from God
for strict observance of rules he did not command, may receive a shock on that
day. Others may receive commendation because they abstained from something as
an act of worship.
The same is true of our motives for doing GodÕs work.
God rewards works he has
ordered, directed and accomplished his way through his servants and with proper
motives. This has nothing to do with remaining sins. Everything else is fuel
for a bonfire.
Therefore, since we have been justified by faith, we have
peace with God through our Lord Jesus Christ. Romans 5:1
The term justified
in the Bible means ÒdeclaredÓ righteous. It does not mean ÒmadeÓ righteous.[1]
This declaration comes from God the moment we put our faith
in Jesus Christ. It is not a process.
The reason God makes this declaration is because the righteousness of
Christ is imputed to us at that moment.[2]
This imputed righteousness is complete, apart from our own
personal obedience to moral law:
Éand be
found in him, not having a righteousness of my own that comes from the law, but
that which comes through faith in Christ, the righteousness from God that
depends on faith. Philippians 3:9
This brings up two questions relative to the view that
believers face a future judgment for remaining sins: The nature of the righteousness previously imputed and the timing of the event.
If such a judgment takes place, it would be for one of two
reasons. Either the declaration of being justified is a process or the
righteousness imputed is partial. Neither makes sense.
Judges in a court of law pronounce verdicts of guilty or not guilty. They do not take a week to declare it. They do not say
the word not on Monday and then
pronounce the word guilty on Tuesday.
If they did, the suspect would have no peace until the declaration was
finished.
It is precisely this element of peace that is in question in
Romans
5:1. Notice the past tense, we have
been justified. This event is complete and not repeated. It would be in
another tense if it were meant to be repeated.[3]
The immediate result is peace.
On GodÕs part or ours? It hardly matters.
If on GodÕs part, at what time will he cease being at peace
if we must face a future judgment for sin? Likewise, how can we have a present
sense of peace if we anticipate such a future event?
A partial peace is no peace at all.
Imputed righteousness comes from God. His righteousness
lacks nothing. Why must one appear before him to be judged for remaining sin?
É the
righteousness of God through faith in Jesus Christ for all who believe. Romans
3:22
For as by the one manÕs disobedience the many were made
sinners, so by the one manÕs obedience the many will be made righteous. Romans
5:19
God attributes to us the obedience Christ, not just the
forgiveness of sin. God accepts us on the grounds of his obedience. Our
defective obedience is overlooked. Why then would we be judged?
Who shall bring any charge against GodÕs elect? It is God
who justifies.
Romans 8:33
God does not accept charges against his elect whom he
justifies. Why declare them justified if he intends to charge them again in the
future?
Since, therefore, we have now been justified by his blood,
much more shall we be saved by him from the wrath of God. Romans 5:9
The word therefore
implies the conclusion is inevitable— no wrath. Ever.
The blood of Jesus not only made it possible for God to
declare us righteous, much more it guarantees this declaration will never change.
It washed away the wrath also.
And you, who were
dead in your trespasses and the uncircumcision of
your flesh, God made alive together with him, having forgiven us all our
trespasses, 14 by canceling the record of debt that stood against us with its
legal demands. This he set aside, nailing it to the cross. Colossians 2:13,14
The legal demands
of the moral law were cancelled in
the cross. By what other law would we be judged in the future?
The only way a judgment for remaining sin on Christians
could be valid is to hold to a doctrine of double justification; partly now and
partly later. This is not taught in the New Testament nor does it make sense.[4]
No such thing is found in Scripture as sort
of not guilty. Neither do we find sort
of forgiven nor temporarily forgiven.
The righteousness imputed
in justification is complete, eternal and unchanging. It is the righteousness
of Christ himself. It declares us legally righteous which results in peace with
God because his wrath is eternally satisfied. He accepts no accusations against
his elect, not now, not ever.
Éset your hope fully on the grace that will be brought to
you at the revelation of Jesus Christ. 1Peter 1:13
Most of the texts dealing with the second coming describe
believers looking forward to it with great anticipation and eagerness. How can
they do so if they are going to face a negative evaluation or a review of their
sins?
É waiting for our blessed hope, the appearing of the glory
of our great God and Savior Jesus Christ,
It seems difficult to call a judgment for failure a blessed hope. The clause clearly refers
to the second coming.
For God has not destined us for wrath, but to obtain
salvation through our Lord Jesus Christ,
The context refers to pending judgment upon unbelievers.
Éthen sudden destruction will come upon them É and they will
not escape. 1Thessalonians 5:3
Sin deserves wrath. If no wrath, how then could there be a
judgment for sin?
á
The righteous
judgment of God, refers to GodÕs evaluation of believers as worthy of his
kingdom, verse
5.
á
This involves vindication of believers by judgment
on those who have afflicted them, verse
6.
á
In contrast to this judgment on unbelievers is to grant relief to you who are
afflictedÉwhen the Lord Jesus is revealed from heavenÉ verse 7.
á
This event involves Jesus being glorified in his
saints, and to be marveled at among all
who have believedÉ verse 10.
Everything in 2Thessalonians 1 points to an attitude of
joyful expectation as regards the second coming. Our appearance before the Lord
will be a time of vindication, not an event to dread.
But as it is, he
has appeared once for all at the end of the ages to put away sin by the
sacrifice of himself. 27 And just as it is appointed for man to die once, and
after that comes judgment, 28 so Christ, having been offered once to bear the
sins of many, will appear a second time, not to deal with sin but to save those
who are eagerly waiting for him.
Sin has been put away by the sacrifice of Christ. On what
basis would there be an accounting for sin?
After death the judgment — There is a judgment after death. However, in
the context, this appears to be a judgment on unbelievers because it is in
contrast to what follows: Éhaving been
offered once to bear the sins of manyÉ
The atonement is
for many, not all. This is limited
atonement. For whom the sacrifice is made, he will appear a second time, not
to deal with sin. Whatever
he will deal with regarding believers, it will not be for sin. It will be to save those who are eagerly waiting for him.
If his coming were
for dealing with sin, why wait for him eagerly?
É so that you are not lacking in any gift, as you wait for
the revealing of our Lord Jesus Christ, 8 who will sustain you to the end,
guiltless in the day of our Lord Jesus Christ.
The promise to the Corinthians, immature as they were, is a
guiltless status on the day of their appearing before Jesus at his coming.
Now to him who is able to keep you from stumbling and to
present you blameless before the presence of his glory with great joy, 25 to
the only God, our Savior, through Jesus Christ our Lord, be glory, majesty,
dominion, and authority, before all time and now and forever. Amen.
Christians are to trust God to present them blameless before
him. Great joy is the Christian
attitude toward this event.
For the Christian, the second coming is his blessed hope.
This will be a vindication before the
world of his status as a holy one of God and a relief from persecution. He knows he is not destined
for wrath and any judgments will not be
to deal with sin. He can
look forward to the event eagerly.
For since the law has but a shadow of the good things to
come instead of the true form of these realities, it can never, by the same
sacrifices that are continually offered every year, make perfect those who draw
near. 2 Otherwise, would they not have ceased to be offered, since the
worshipers, having once been cleansed, would no longer have any consciousness
of sins? Hebrew 10:1,2
In Hebrews 10, we see a contrast between two opposing states
of mind. In one, the believer lives a life conscious of his sins; in the other,
a life without sin-consciousness. The issue is not that the believer is lacking
in sin but that he may live without a nagging consciousness of it.
Under the law, that is impossible because the law requires
perfect obedience. If the believer thinks that any sin —past, present or future— will be brought into
judgment or reproof, this creates a sin-consciousness and perpetual fear,
contrary to the intent of the gospel as portrayed in this chapter.
But in these sacrifices there is a reminder of sins every
year.
Great news! Under the law there is a reminder of sins. Under
the gospel, no reminder of sins. Though Christians will come into judgment of
some kind, it will not involve a reminder of sins. If indeed such a reminder
took place, then this contrast between law and gospel would be meaningless. Under
the gospel, there is no reminder of sins; past, present or future.
Then I said, ÔBehold, I have come to do your will, O God, as
it is written of me in the scroll of the book.ÕÓ 8 When he said above, ÒYou have neither
desired nor taken pleasure in sacrifices and offerings and burnt offerings and
sin offeringsÓ (these are offered according to the law), 9 then he added,
ÒBehold, I have come to do your will.Ó He does away with the first in order to
establish the second. 10 And by that will we have been sanctified through the
offering of the body of Jesus Christ once for all.
Sanctified primarily
means Òset apartÓ for holy use and secondarily, Òmade holy.Ó The first is a
legal status of which the experiential continues throughout life. The point:
Although our sanctification is experientially incomplete, it is nevertheless legally complete. On the basis of what,
then, do believers come into rebuke for sins in a final judgment?
And every priest stands daily at his service, offering
repeatedly the same sacrifices, which can never take away sins. 12 But when
Christ had offered for all time a single sacrifice for sins, he sat down at the
right hand of God, 13 waiting from that time until his enemies should be made a
footstool for his feet. 14 For by a single offering he has perfected for all
time those who are being sanctified.
The believer, though experientially lacking, should consider
his relationship with God as perfect. GodÕs acceptance is based on a legal
perfection, not on oneÕs experiential degree of sanctification.
And the Holy Spirit also bears witness to us; for after
saying, 16 ÒThis is the covenant that I will make with them after those days,
declares the Lord: I will put my laws on their hearts, and write them on their
minds,Ó 17 then he adds, ÒI will remember their sins and their lawless deeds no
more.Ó
This point refers back to the first verses of the chapter.
The old way was a life of consciousness of sins; being reminded of them. The
new way is without consciousness for sins nor being reminded of them, ever. Anything other than this, leads
to a doctrine of second justification, which is heretical.
Éand since we
have a great priest over the house of God, 22 let us draw near with a true
heart in full assurance of faith, with our hearts sprinkled clean from an evil
conscience and our bodies washed with pure water.
How could a believer draw near to God with full assurance if in the back of his
mind is the thought that his sins, although forgiven, will be revisited?
If we consider our hearts sprinkled clean from an evil conscience, then this can only mean living
a life free from a guilty conscience. This freedom is grounded on a perfect
sacrifice, not on our own perfect performance. For those keenly aware of their
remaining corruption, this sounds altogether too radical. Yet this is the
point. We are to live a life free of a guilty conscience, for the blood for
Jesus cleanses and keeps on cleansing from all sin.
Let us hold fast the confession of our hope without
wavering, for he who promised is faithful.
What might cause a believer to waiver in his confession?
Fear of pending judgment is one way. How is that a hope? Such a view weakens our
grip on hope. It weakens our confidence in the inevitability of final
sanctification. Jesus is the author and finisher of our faith (Hebrews 12:1,2).
And let us consider how to stir up one another to love and
good works,
The author apparently is thinking of positive motives such
as love for Christ, appreciation for his sacrifice and the general need of
believers to practice good works on the grounds of gratitude, not fear.
Notice the word consider.
If the author had in mind a judgment for believers of any sort, there would
be nothing to consider as a means to motivate them. Fear is enough.
Apparently the author is encouraging us to consider more
positive motivations such as gratitude for the completed sacrifice of Christ, the
freedom purchased for us, love for him and the natural desire of genuine
believers for sanctification. For those who feel no such motivations, the
message is different: You must be born
again!
For if we go on sinning deliberately after receiving the
knowledge of the truth, there no longer remains a sacrifice for sins, 27 but a
fearful expectation of judgment, and a fury of fire that will consume the
adversaries.
The knowledge of the
truth here can only mean the freedom from fear of judgment because that is
the whole point of the chapter. Those who keep on sinning in the face of a
clear understanding of the sacrifice of Christ and its meaning, show they have
accepted the truth intellectually only. For those, a fearful expectation of judgment. Note the contrast implied. For
those without Christ, a fear of judgment. For those in Christ, none whatsoever.
Anyone who has set aside the law of Moses dies without mercy
on the evidence of two or three witnesses. 29 How much worse punishment, do you
think, will be deserved by the one who has trampled underfoot the Son of God,
and has profaned the blood of the covenant by which he was sanctified, and has
outraged the Spirit of grace? 35 Therefore do not throw away your confidence,
which has a great reward.
By what means could we throw away our confidence? By living
out of law with a view to a judgment rather than grace through the completed
work of Christ. Paradoxically, that is a way to deprive ourselves of reward! If
we live in fear of judgment, then we serve out of a wrong motive. The work we
do for Christ on that basis, deserves no reward.
For you have need of endurance, so that when you have done
the will of God you may receive what is promised. 37 For, ÒYet a little while,
and the coming one will come and will not delay; 38 but my righteous one shall
live by faith, and if he shrinks back,
my soul has no pleasure in him.Ó
This text refers to the second coming. The author expects
the reader to live according to the terms described in the chapter. Otherwise,
God will be displeased. Does this fit well into the idea of the second coming
as a time when our sins are reviewed?
At least two negative motivations exist in Scripture for
exhorting Christians to straighten up and fly right. These are paternal
disciplines (Hebrews 12) and a possible loss of reward (1Corinthians 3). These
exhortations are legitimate and must be preached.
It seems, however, that the author of Hebrews is offering
motivations of a more positive nature than the negative ones above. When we
consider the greatness of our high priest, the completeness of his sacrifice,
GodÕs unlimited love and the grace that applies it all, those other motivations
seem paltry. They fade into the background in a wave of gratitude. A sense of
awe takes their place and a mature Christian doesnÕt need them.
Therefore let us be grateful for receiving a kingdom that
cannot be shaken, and thus let us offer to God acceptable worship, with
reverence and awe, 29 for our God is a consuming fire. Hebrews 12:28,29
As we review major themes regarding the gospel and its
implications for life, we find that Christians will experience a judgment of
rewards not a judgment for sin. These themes include:
We see Christians rewarded for work
done GodÕs way with proper motives. Rewards are lost for anything done any
other way.
The imputation of the perfect
righteousness of Christ is the key part of justification. This satisfies the
wrath of God, grants peace with him and complete acceptance without fear. God
accepts no accusations against his justified people because Christ satisfied all
the demands of the law. If Christians were to be judged for remaining sin, it
would have to be on the basis of some other law than that which Christ removed
by his sacrifice. No other law exists.
All texts describing the second
coming imply this is an event Christians look forward to with eagerness and
joy, without fear of judgment, even though all will stand before the judgment
seat of Christ.
According to Hebrews Chapter 10,
the believer is to live a life free from a guilty conscience. Although he is
aware of his remaining corruption, he knows the sacrifice of Christ frees him
from fear of the law and its consequences. Therefore he may serve God without
fear and approach him with full assurance of acceptance.
We will now look at key
verses used by those holding the judgment-for-sin
view.
I tell you, on
the day of judgment people will give account for every careless word they
speak, for by your words you will be justified, and by your words you will be
condemned. Matthew 12:36,37
On the grounds of this text, some have taught that
Christians will stand before the judgment seat of Christ and every careless
word spoken will be brought into judgment. Then, because they are saved, those
words along with wasting time and other such failures will be forgiven.
To whom was Jesus speaking and what was he talking about in
the Matthew 12 text?
Jesus had just healed a blind and mute man from demon
oppression. While the people rejoiced, the Pharisees in their jealousy declared
that Jesus was operating by the power of Satan. It is only by Beelzebul,
the prince of demons, that this man casts out demons, (verse 24).
The Pharisees were blaspheming Jesus and therefore on the
verge of blaspheming the Holy Spirit. Jesus warns them of the consequence of
this in verse 28:
But if it is by the Spirit
of God that I cast out demons, then the kingdom of God has come upon you.
The message to those Pharisees was clear: If Jesus
represented the kingdom of God and therefore his works were of the Holy Spirit,
then the words the Pharisees uttered were about to seal their eternal
damnation. Not because the words themselves perform such an action but because
they exposed the unholy disposition of their unregenerate natures. Jesus
indicates this in verse 34:
You brood of vipers! How can you
speak good, when you are evil? For out of the abundance of the heart the mouth
speaks.
Those Pharisees were careless
indeed. It is inconceivable that a Christian would even think to say what those
Pharisees were saying.
The Apostle Paul would agree. His epistles teach that faith
is the sole instrument for communicating saving grace. Words may express that
faith but have no other power than to reveal the condition of the heart.
We know the word justify
means Òdeclare to be righteous.Ó It has a similar meaning also,
Òvindicate.Ó This is the sense used in James Chapter 2 when the authenticity of
AbrahamÕs faith was vindicated by his works.
Jesus was telling the Pharisees that their manner of
speaking revealed the condition of their hearts. If they were to declare him to
be the Messiah, as he claimed by his word and proved by his deeds, this would vindicate their faith and prove it
genuine. If they blasphemed him, as they were indeed doing, it would reveal the
condemned condition of their souls. Their condemnation would be sealed if they persisted
in attributing to the devil the works of the Holy Spirit.
Jesus was implying that the words these Pharisees spoke could
be played back to them at the final judgment. Those words stand as evidence of
their lost condition despite their external religiosity.
Further, the Pharisees held to justification by law. Jesus
reminds them that to be justified by the law, they must keep it perfectly, to
the last word uttered. If they are going to be judged by the law for the least
thing they say, how much more shall they be judged for blaspheming the Messiah?
We may ask, how many words would be necessary to speak in
order to be justified, if justification comes by words?
Some have said that even though the careless words of a
Christian will come into judgment, they will be forgiven. That mitigates the
severity of the doctrine a bit but leaves a logic problem.
If our careless words are forgiven so they do not condemn
us, then our remaining words must be good and therefore justify us. Do the
epistles teach anywhere that this is a means of salvation?
Moreover, are good words counted as good works? If we are
not saved by our works, then what is the point in relating the Matthew text to
Christians?
It seems contradictory to
the entire message of the epistles to apply to Christians a pre-crucifixion
rebuke to Pharisees.
For we must all appear before the judgment seat of Christ,
so that each one may receive what is due for what he has done in the body,
whether good or evil. 2Corinthians
5:10
This verse is said to support the view that Christians will
appear before the judgment seat of Christ to receive either reward or rebuke
for the way they have lived. Our entire life, it is claimed, will be examined
publically, down to the last careless word, including sins remaining in them
since conversion.
Some, like Louis Berkhof in his Systematic Theology, claim this includes even our
sins that have been pardoned.[5]
Others have a softer view; only those sins us committed after our conversion
will be examined, although these will be subsequently forgiven.
Most evangelicals believe the purpose for Christians to
appear before the judgment seat of Christ will be for rewards only, without
rebuke for remaining sin, nor a review of such. It may include a loss of reward
for work done for Christ that he did not order or direct as 1 Corinthians 3
indicates.
A difficulty in interpreting 2Corinthians 5:10 is the word evil. In view of the entire New
Testament teaching on complete forgiveness by faith alone, not works, this
presents a problem.
Nothing in 2Corinthians 5:10 nor the context describes what
might be the content of the word evil. The
Greek word for evil sheds some light
but not much.
Thayer divides the Greek PHAULON
into two categories: ÒOrdinary, mean, worthless, of no account.Ó Then,
ethically, Òbad, wicked, base.Ó So the word used for evil in this text could refer to sin but not necessarily. It is not
the ordinary word for sin.[6] It may refer to things that simply have
no value; works accomplished that count for nothing as in 1Corinthians 3.
Lexographers Louw
and Nida, in contrast to Thayer, define the word as Òpertaining
to being evil in the sense of moral baseness.Ó
Regardless of which lexographer is
correct about the meaning of PHAULON,
the context of 2Corinthians 5 sheds light on what it cannot mean.
For we know that if the tent that is our earthly home is
destroyed, we have a building from God, a house not made with hands, eternal in
the heavens. 2 For in this tent we groan, longing to put on our heavenly
dwelling, 3 if indeed by putting it on we may not be found naked. 2Corinthians
5:1-3
Paul likens our body to a tent. Notice the contrast between groan and longing. The normal Christian desires to be free from this mortal
body. The preference is to be shed of it and be present with the Lord. This is
described as a longing.
He who has prepared us for this very thing is God, who has
given us the Spirit as a guarantee (verse 5).
This departure from our earthly tent, to be clothed with our heavenly one, is what God has prepared
us for. PaulÕs intent here is to encourage us with an understanding of this
purpose. It is something to look forward to.
So we are always of good courage. We know that while we are
at home in the body we are away from the Lord, (verse 6)
We are supposed to take courage
from this. Other translations use the phrase always confident.[7]
This is hardly compatible with a pending review of our sins or receiving rebuke
for everything done, undone or said. Considering my own failures, this leaves
me little confidence. It makes me want to stay right where I am as long as
possible.
The word always
confident is intriguing. Why would we be always
confident if from time to time we think of impending judgment for the bad
things remaining in our lives?
If in our lifetime we are accused by the law of a crime, do
we look forward to the trial with longing? Whatever the word evil means in verse 10, it cannot refer
to judgment for sin. It is a judgment for something, but not that.
What is it that we will receive from the Lord for evil done in our body? Will we be
rebuked or shamed privately or publically? According to some, the answer is
yes.
That interpretation presents a problem. Nothing in 2Corinthians
5:10 says what we will receive from the Lord for the evil. In fact, nowhere does the New Testament suggest we will receive any punishment when the Lord returns.
All this is from God, who through Christ reconciled us to
himself and gave us the ministry of reconciliation; (verse 18)
Picture two men in a dispute. One accuses the other of
wrongdoing. Through an intermediary they become reconciled. Not half
reconciled. Fully reconciled. By definition, reconciled means there is no need
to review the case.
When a case is settled out of court, it means the two
parties are no longer in dispute. Neither party has a claim on the other. So it
is with us and God.
God has given us the ministry of reconciliation. What does
that entail? What are we to say to people if reconciliation includes a future
judgment for sin or faults? Shall we tell them the reconciliation is only
temporary but they will nonetheless stand in judgment later? Is that good news?
É that is, in Christ God was reconciling the world to
himself, not counting their trespasses against them, and entrusting to us the
message of reconciliation (verse 19).
Whatever the word evil
means in verse 10, it cannot refer to our trespasses
because God does not count them against us. To what purpose and on what grounds
will he review them in heaven? To make us feel bad? Why?
The context of verse 10 shows that our appearing before the
Lord is something we look forward to with such longing that we groan for it.
God does not hold our trespasses against us because the reconciliation
accomplished through Christ is complete. It cannot mean therefore a reckoning
for past sins or even a review of forgiven transgressions. That does not fit
with a genuine reconciliation or with God not counting our trespasses against us.
What then could the word evil
include in verse
10?
The most likely interpretation could be that he meant what
he said in 1Corinthians 3; reward for work done GodÕs way versus loss of reward
for work done in ways that God did not command.
Paul may be showing doubt as to the salvation of some of the
members of the Corinthian church. This is suggested in 2Corinthians
13:5. The contrast between good and evil in 2Corinthians 5:10 may mean a
separation of sheep from goats.
Neither the use of the word evil in 2Corinthians 5:10 nor the context supports convincingly the
view that Christians will face a review of remaining sins.
For what will believers be judged? Works done for God his
way and the motives for doing them.
Chapters 3 and 4 of 1Corinthians summarize this.
The doctrine of justification, being declared righteous
through faith in Christ apart from works, excludes by its very definition any
judgment on Christians for sin. This allows us to look forward to the Second
Coming as our blessed hope and to anticipate GodÕs presence with great joy.
Although we are aware of our remaining corruption, we are
called to live a life free from sin consciousness, unless the Lord brings specific sins to
our attention. This allows us to come to God in prayer with a true heart in
full assurance of faith because we have Jesus as our high priest who
made it possible to approach that throne
of grace with confidence.
This is living by grace
as opposed to law. We live with our eyes on Jesus and his grace, not on our
degree of perfection because we trust GodÕs promise to finish our
sanctification completely.
Readers may also
enjoy Smalling's book, Joyfully Justified.
[1]
Being made righteous is a process throughout life called sanctification. See my book Joyfully Justified for a scriptural
explanation of these definitions.
[2]
Romans Chapter 4 shows this.
[3]
The verb in the original Greek involved in the clause having been justified, is in the aorist tense which means a
finished past event. If it were a repeated event, it would be in another tense
designed for that.
[4]
In recent years two heretics, Norman Shepherd and the Anglican theologian N.T.
Wright have proposed such a view, which has since been rejected by all
conservative reformed denominations. It is called the New Pauline Perspective. It is neither new nor Pauline.
[5]
Berkhof, Louis. Systematic Theology, EerdmannÕs Publishing, Grand Rapids Michigan, 1932, P.732
[6]
That word is HAMARTIA and means nothing else but sin.
[7] NIV, KJV