02.08.a. (continued)
The Forgiveness of Sins
Christ’s judgment of the saints at His Bema will be according to their works. Good deeds will receive a positive reward, whereas bad deeds will receive a negative reward. Some may perhaps object to the possibility of negative reward on the ground that Christ’s death on the cross was the place where all sins were judged by God. Once a person accepts Christ as his Savior, his substitute to die in his stead for sin (Romans 5:8; 1 Peter 2:24; 1 Peter 3:18), should that person then have to suffer in any way for his sin? To answer questions of this type requires us to be balanced and to accept all of the Biblical truth. One of the important subjects in the Scripture that will help us balance out our views concerning God’s dealing with the sins of the believer is the matter of forgiveness. Two Greek words are predominately used in the New Testament both for God’s forgiveness of man and for man’s forgiveness of man. One verb is aphiemi and the other verb is charizomai. Aphiemi fundamentally means “to send forth, send away” and is used in the New Testament of remitting or forgiving debts or sins. Charizomai most commonly in the New Testament means “to pardon, to graciously remit a person’s sin.” Some preachers like to use the term “to release” as an equivalent. As believers in Christ, God has forgiven us, released us from the just penalty due for our sins. What is that penalty? The penalty for man’s sins is spiritual death, eternal separation from God (“the wages of sin is death”; Romans 6:23). The Bible assures us that those who believe in Christ will not suffer the judgment of eternal death, but through Christ have passed out of death into life (John 5:24; John 3:16). We shall never come under this penalty of eternal spiritual death because Christ suffered death in our stead (1 Peter 2:24; 1 Peter 3:18). This forgiveness has its basis in the blood of Christ (His death on the cross). “In Him we have redemption, through His blood, the forgiveness of our trespasses, according to the riches of His grace” (Ephesians 1:7). We should rightly stress that there is an “eternal forgiveness” that all believers in Christ possess. Such eternal forgiveness is ours by virtue of our union with Christ. This is “positional truth”, as it shows what we possess due to our position in Christ. This truth assures us that all of our sins have already been forgiven in Christ (Ephesians 1:7; Colossians 2:13). We are never in danger of losing this eternal forgiveness. However, there is more than one type of forgiveness in the New Testament. Watchman Nee describes four types of forgiveness in Love One Another. He calls them eternal forgiveness, borrowed forgiveness, communional (fellowship) forgiveness and governmental forgiveness. Nee defines “borrowed forgiveness” as the forgiveness that the church acknowledges and grants in accordance with the Holy Spirit (John 20:22-23). The term fellowship forgiveness will be covered below. Governmental forgiveness deals with God’s administration upon our lives and circumstances, and may include His chastening of us after we have confessed our sin. We will discuss this forgiveness more below. The Bible clearly shows us that even though the forgiven sinner is released from the eternal penalty for sin, this does not mean that he cannot suffer some temporal, lesser penalties for sins he commits after being born again. Let’s look at some examples from Scripture. Ananias and Sapphira were part of the community of faith. When they lied about the sale price of their land, God killed them for this sin, and, as a result, “great fear came upon the whole church” (Acts 5:11). In Corinth, believers were judged by God with sickness and death because they were improperly relating to the body of Christ and the Lord’s Supper (1 Corinthians 11:18-32). The Bible warns us that God disciplines us and scourges His wayward sons (Hebrews 12:5-11). We have also seen from many Scriptures how, at Christ’s Judgment Seat, believers will suffer in the next age due to disobedience and unfaithfulness in this lifetime. Thus, we can conclude that God’s forgiveness in redemption (our eternal forgiveness) does not preclude Him from inflicting temporal penalties (prior to the arrival of eternity after the millennium) upon believers for disobedience. In eternity, there will be no more discipline upon believers. One must see the distinction between those truths that speak of our position in Christ and those that speak of our experience under God’s government. Otherwise, we will be confused about forgiveness. A great Plymouth Brethren writer, C. H. Mackintosh, had this to say to someone who wrote to him about passages that dealt with God’s governmental hand:
These, and numberless other Scriptures in the Old Testament, as well as many similar passages in the New Testament, unfold to us the deeply important subject of God’s moral government. Now, to be merely a subject of God’s government is one thing; to be a subject of His unchangeable grace is another. We should never confound them. To elaborate this point, and to refer to the various passages which illustrate and enforce it, would demand a volume: we would here only add our full persuasion that no one can understand the Word of God who does not accurately distinguish between man under government and man under grace. In the one case he is looked at as walking down here, in the place of responsibility and danger; in the other, he is looked at as associated with Christ above, in the place of inalienable privilege and eternal security.
The verses below demonstrate that there is a type of post-regenerational forgiveness that is conditional (if the believer confesses, or if the believer forgives those who offend him, then forgiveness is granted to him by God).
“And forgive us our debts, as we also forgive our debtors” (Matthew 6:12, part of the “Lord’s prayer” taught to the disciples).
“And whenever you stand praying, forgive, if you have anything against anyone; so that your Father also who is in heaven may forgive you your transgressions.” (Mark 11:25)
“If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.” (1 John 1:9)
Do these verses mean that if the believer does not fulfill these conditions he then stands under God’s eternal condemnation? No, because these verses are not dealing with our eternal forgiveness, but with other aspects of forgiveness.
Aspects of forgiveness
To understand this conditional forgiveness, we must learn more about forgiveness. A contemporary author, Wendell E. Miller, sees forgiveness somewhat differently than Watchman Nee. Miller views forgiveness only as “judicial” or “fellowship” forgiveness. His insights are helpful, although I believe his thoughts should be complemented by the views of forgiveness outlined by Watchman Nee. In his book entitled, Forgiveness: The Power and the Puzzles, Miller categorizes man’s forgiveness by God into four kinds:
Initial judicial forgiveness -- release from the penalty of sins committed before saving faith and justification -- dependent upon saving faith
Initial fellowship forgiveness -- release from alienation of fellowship caused by sins committed before saving faith and justification -- also dependent upon saving faith
Repetitive judicial forgiveness -- release from the penalty of sins committed after saving faith and justification -- unconditional (dependent only upon the faithfulness of our Advocate, Jesus Christ)
Repetitive fellowship forgiveness -- release from alienation of fellowship by sins committed after justification -- dependent upon our confession of our sins
Admittedly, Scripture does not describe forgiveness with labels such as “judicial” and “fellowship”. Yet, the conclusion of many Bible students is that there seems to be one aspect (or category) of forgiveness that deals with the believer’s eternal and positional standing before God and another aspect that seems related to our experience of temporal fellowship with Him. Wendell Miller sees God’s “judicial forgiveness” of sins as a release from the penalty of sin. This judicial forgiveness is initially granted to the unsaved sinner at the moment of belief. According to Miller, judicial forgiveness is thereafter kept vitally effective for us on a repetitive basis by Jesus Christ as our Advocate and High Priest. Some may disagree with Miller on the repetitive nature of judicial forgiveness, seeing it more as a matter accomplished once for all by the work of the cross, and completely applied to the believer at the moment of initial faith. In any case, I believe Miller sees the eternal aspect, and only views the repetitive nature of judicial forgiveness as the application in time of an eternal reality. Christ is seen as our Advocate (parakletos, Greek) in 1 John 2:1 : “My little children, I am writing these things to you that you may not sin. And if anyone sins, we have an Advocate with the Father, Jesus Christ the righteous.” Miller points out that the only condition here for Christ’s work of advocacy is our sin. As our Advocate, Christ is our legal representative presenting our case before the Father. Whenever we sin, He applies continuing judicial forgiveness for us based upon His work on the cross. Christ’s function of advocacy for forgiveness in First John is essentially the same as His priestly work in Hebrews where He is the mediator of the New Covenant (Hebrews 8:6), which guarantees God’s forgiveness of our sins (Hebrews 8:12). In Romans, Christ is also portrayed as the One who maintains our eternal, positional justification by His action of intercession at the right hand of God (Romans 8:33-34). How grateful and full of praise we should be to our Lord Jesus for His ministry of intercession on our behalf, keeping our eternal relationship with God the Father secure! Yet, when we sin we do realize that there is a genuine problem in our fellowship with God. In the first chapter of First John, the apostle John emphasizes this experience of fellowship and tells us how sin breaks it: “If we say we have fellowship with Him and yet walk in the darkness [sin], we lie and do not practice the truth” (1 John 1:6). Importantly, John goes on to tell us how to restore this broken fellowship: “If we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). God’s forgiveness in 1 John 1:9 is termed by Miller as “repetitive fellowship forgiveness.” This forgiveness by God is described by Miller as God’s release from “alienation of fellowship.” We see, therefore, the importance of a believer’s confession of his sins. The Greek word for confess is homologeo which literally means “to speak the same thing.” When God says something we have done is sin, then we need to agree with Him, to speak the same thing. In other words, what God judges as sin in our life, we must agree by also judging it as sin. This certainly means that we are repentant concerning that particular sin. Once we confess, God is faithful to forgive us. Although God’s forgiveness is based solely upon the blood of Christ, this fellowship forgiveness is obtained through our confession. Since this matter of confessing our sins is so important, we need to learn more concerning God’s speaking to us about our sins. Firstly, we should recognize that God’s speaking to us about our sins is based upon His Word. The Bible is the “language” God uses to speak to us. This is why 1 John 1:10 says: “If we say that we have not sinned, we make Him a liar, and His word is not is us.” This verse means that we may reject the truth of God’s Word as respects our sin. If we do this, we can enter a stage of self-deception (1 John 1:8). Therefore, our real need is to spend time in God’s Word so that we can know the Lord and His truth. Then we will be able to understand His speaking to us in the conviction of sin. Biblical knowledge helps make our conscience properly sensitive to sin (1 Corinthians 8:7; Hebrews 4:12-13). God’s conviction of sin is always specific. God speaks to us about a particular sin, and it is that sin that we must confess in order to receive forgiveness and cleansing. Blanket prayers such as “Lord, pardon and forgive us our sins” are of no avail and are unscriptural. We need to be persons in the Word of God and persons truly seeking God’s conviction. Then we will know when we have sinned. Sometimes our conscience may feel uneasy and yet we simply cannot put our finger on any specific sin. Even when we ask God, we do not get a revelation of the problem. This may be the accusation of Satan, to which we can reply, “Who will bring a charge against God’s elect? God is the one who justifies” (Romans 8:33). We can stand on the justification provided by Christ’s blood. Another remedy in such a situation may be to pray as David did, when he prayed: “Who can understand his errors? Cleanse me from secret faults” (Psalms 19:12, NKJV). Such a sincere prayer can help restore our sense of peace with God. It is important that we understand what is accomplished through confession and what is not. 1 John 1:9 says that “if we confess our sins, He is faithful and righteous to forgive us our sins and to cleanse us from all unrighteousness.” Firstly, due to our confession God can release us from the alienation that our sin causes in our fellowship with a holy God. Confession restores the fellowship. Secondly, He cleanses away the stain caused by the defilement of our sin. Although we may subjectively feel the “stain” of our unrighteous actions, it is God’s view of this stain upon the “garment” (Jude 1:23; Revelation 3:4) of our conduct that is the real concern here. The stain of sin upon us is seen by a holy God and hinders our fellowship with Him. Our action of repentance and confession is our part of the cleansing process, and, once cleansed by God, we can again have true fellowship with Him (2 Corinthians 6:16-18; 2 Corinthians 7:1; Hebrews 9:22; Hebrews 10:22; James 4:8). There is another benefit of this cleansing, however, that appears to point to Christ’s evaluation of us at His Judgment Seat. When speaking of the coming day of the Lord, Peter admonished the recipients of his letter: “Since all these things are to be destroyed in this way, what sort of people ought you to be in holy conduct and godliness, looking for and hastening the coming of the day of God . . . Therefore, beloved, since you look for these things, be diligent to be found by Him in peace, spotless, and blameless . . .”(2 Peter 3:11; 2 Peter 3:14). The Greek word here for spotless is aspilos, which is used figuratively in these verses for moral conduct. When Christ returns and we are summoned to His Bema, how can we be found by Him spotless? Surely, throughout our earthly experience as a believer we have many times had our “garment spotted by the flesh” (Jude 1:23, KJV), when we yielded to the lusts of our flesh. Also, there have been times when we loved the world and indulged ourselves in its pleasures, rather than obeying God’s command “to keep oneself unstained by the world.“ (James 1:27) How can these spots and stains be washed away? The way to be found spotless by Christ at His coming is to confess our sins now. If we confess our sins, agreeing with God’s condemnation of them, then He will “cleanse us from all unrighteousness.”(1 John 1:9) Later in his first epistle, the apostle John specifically urges us to be cleansed in preparation for the Lord’s appearing: “Beloved, now we are children of God, and it has not appeared as yet what we shall be. We know that, when He appears, we shall be like Him, because we shall see Him just as He is. And everyone who has this hope fixed on Him purifies [cleanses] himself, just as He is pure.”(1 John 3:2-3) We believe, therefore, that sins which are repented of and confessed now will not be judged with a specific negative judgment at Christ’s Judgment Seat. Conversely, if we do not confess our sins now, these sins will be manifested at the Bema and recompensed (1 Timothy 5:24; 2 Corinthians 5:10). These ideas will be confirmed when we review some principles from Ezekiel later in this chapter. From the comments above, we can realize that there is much benefit for us in the confession of our sins. Yet, we must understand that such confession does not resolve all the problems that our sins create for us. God’s governmental action may fall upon us.
Governmental forgiveness
In Love One Another, Watchman Nee gives an illustration of God’s governmental dealing with us. He tells a parable of a young girl who stole food from a kitchen cabinet while her mother was away. When confronted by her mother, the girl confessed her disobedience and asked for forgiveness. The mother grants the forgiveness and kisses the girl. Fellowship is restored. However, due to the disobedience the mother changes her way of doing things. The next time she leaves the house she locks the cabinet. This action on the mother’s part constitutes a change in her way with the girl. Nee explains further:
What is government? Government is a way. God’s government is God’s way, God’s administration. The mother may forgive the girl’s sin and restore their fellowship, but next time she will lock both the cupboard and the kitchen doors when she goes out. In other words, she has changed her way. To restore fellowship is easy, but to restore the way is not so easy. The mother is afraid that her daughter may do it again. She cannot give the daughter full liberty but has to put on some restraints. Her way has changed. Remember, God treats us a similar manner. Communional forgiveness is relatively easy to get. He who sincerely confesses his sin will have his fellowship restored. At the moment he confesses his sin, God restores fellowship with him. It may be that God’s discipline will immediately come upon him; God may not give him as much liberty as he enjoyed before.
Again, another day may come when God removes His disciplinary hand - and this we call governmental forgiveness. In the case of the mother, this would mean that the day comes when she feels her daughter is now dependable, so she leaves the doors unlocked. This is governmental forgiveness.
Confession does not necessarily remove from us the consequences of our sins. For example, if a Christian commits a crime he may be imprisoned. God is not obligated to miraculously release such a believer from prison just because he confesses his sin. God’s governmental hand will most likely allow such a one to reap what he has sowed (Galatians 6:7) In Love One Another, Watchman Nee describes certain verses as expressly dealing with God’s governmental forgiveness: Matthew 9:2; Matthew 9:5-6; James 5:15 and Matthew 6:14-15; Matthew 18:21-35. He indicates that other passages also, however, are related to the matter of God’s governmental dealing (such as the passage in Galatians chapter six noted above). Consider David’s sin with Bathsheeba. When Nathan the prophet confronted David regarding his sins in this matter (2 Samuel 12:1-13), David was truly repentant and his confession recorded in Psalms 51:1-19 is one of the great Bible passages on confession and repentance. Yet, even after David’s confession the Lord spoke through Nathan of a negative penalty that God had determined appropriate for that situation: “Then David said to Nathan, ‘I have sinned against the Lord.’ And Nathan said to David, ‘The Lord also has taken away your sin; you shall not die. However, because by this deed you have given occasion to the enemies of the Lord to blaspheme, the child also that is born to you shall surely die’” (2 Samuel 12:13-14). Notice that Nathan assured David that there was forgiveness from God, and, hence, David would not die. God’s governmental action upon David also included a declaration from God that “’the sword shall never depart from your house, because you have despised Me and have taken the wife of Uriah the Hittite to be your wife.’” (2 Samuel 12:10). Additionally, the Lord said that evil would arise from David’s own household and shame him in the sight of all (2 Samuel 12:11-12). This was fulfilled by his son, Absalom. All of these disciplinary actions were God’s governmental hand upon David for his sin, in spite of David’s confession and restoration of fellowship with God. Finally, it should be noted that although no specific negative judgment should befall us at Christ’s Judgment Seat for confessed sins, we could still experience a loss of positive rewards that potentially could have been gained if we had proven faithful. Aside from the need of confession in order to receive forgiveness, it is very interesting that God has another requirement in order for us to receive His forgiveness. We must forgive others before God can forgive us. The forgiveness God grants upon our forgiveness of others may be fellowship forgiveness, and also may include governmental forgiveness. Note the following Scriptures: “Forgive and you will be forgiven.” (Luke 6:37, NKJV) “And forgive us our debts as we also have forgiven our debtors.” (Matthew 6:12) “And whenever you stand praying, forgive, if you have anything against anyone; so that your Father also who is in heaven may forgive you your transgressions. But if you do not forgive; neither will your Father who is in heaven forgive your transgressions.” (Mark 11:25-26) In his book, Forgiveness: The Power and the Puzzles, Wendell Miller describes two types of forgiveness that relate to the believer’s forgiveness of others. Here are his summary comments:
Vertical forgiveness -- unconditional release to God through prayer of the offended believer’s supposed right to get even -- release of the penalty that he might want to inflict on the offender
Horizontal forgiveness -- conditional (dependent upon repentance of the offender) release from alienation caused by the offender’s offense
Vertical forgiveness is upward in direction -- man unconditionally (without the necessity of the offender’s repentance) releases to God whatever penalty he might want to inflict, or might erroneously think that he has a right to inflict, on the offender. Horizontal forgiveness is horizontal in direction -- in response to the offender’s repentance, the offended person grants forgiveness to the offender - releasing him from the alienation caused by his offense. . . . Fellowship with God is dependent upon the faithful obedience to God’s commands -- practicing both vertical forgiveness and horizontal forgiveness. The importance of our willingness to forgive others
Vertical forgiveness is seen in Mark 11:25 and horizontal forgiveness is seen in Luke 17:3. Our concern here, however, is not the study of these two types of forgiveness, but rather how God’s forgiveness is predicated upon our willingness to forgive others. In this regard, let us look at the parable on forgiveness in Matthew 18:21-35 : Then Peter came and said to Him, “Lord, how often shall my brother sin against me and I forgive him? Up to seven times?” Jesus said to him, “I do not say to you, up to seven times, but up to seventy times seven. For this reason the kingdom of heaven may be compared to a certain king who wished to settle accounts with his slaves. And when he had begun to settle them, there was brought to him one who owed him ten thousand talents. But since he did not have the means to repay, his lord commanded him to be sold, along with his wife and children and all that he had, and repayment to be made. The slave therefore falling down, prostrated himself before him, saying ‘Have patience with me, and I will repay you everything.’ And the lord of that slave felt compassion and released him and forgave him the debt. But that slave went out and found one of his fellow slaves who owed him a hundred denarii; and he seized him and began to choke him, saying, ‘Pay back what you owe.’ So his fellow slave fell down and began to entreat him, saying, ‘Have patience with me and I will repay you.’ He was unwilling however, but went and threw him in prison until he should pay back what was owed. So when his fellow slaves saw what had happened, they were deeply grieved and came and reported to their lord all that had happened. Then summoning him, his lord said to him, ‘You wicked slave, I forgave you all that debt because you entreated me. Should you not also have had mercy on your fellow slave, even as I had mercy on you?’ And his lord, moved with anger, handed him over to the torturers until he should repay all that was owed him. So shall My heavenly Father also do to you, if each of you does not forgive his brother from your heart.” Here Jesus was plainly teaching Peter that forgiven sinners should forgive their offending brothers. In Matthew 18:23-33, the lord (Christ) of the slave (the believer) called the slave to account as respects his unforgiveness. This may picture Christ calling us to account at the Bema. The temporal judgment that follows may be represent Christ’s judgment at the Judgment Seat. On the other hand, if certain details of the parable are not pressed, the judgment may apply during this life. Since the slave had no mercy on the fellow slave, “his lord, moved with anger, handed him over to the torturers until he should repay all that was owed him” (Matthew 18:34). The unforgiving slave had already been released from his debt (Matthew 18:27), yet now the lord handed him over to the torturers until repayment was made. This parable is an illustration of the truth concerning forgiveness of the believer. On the one hand, our judicial forgiveness has been accomplished for us eternally by Christ’s redemption (Matthew 18:27; Ephesians 1:7), and it is kept effective by Christ’s advocacy. On the other hand, our fellowship with God is disrupted by sin (the sin of unforgiveness of others in the parable, Matthew 18:30), and we may also fall under God’s discipline, which we will have to endure until God grants governmental forgiveness. Such forgiveness during the next age may be a possibility (Matthew 12:32). Notice that the judgment of the torturers is implied as being temporary (“until he should repay”, Matthew 18:34). The temporal penalty here is graphically portrayed as torture. Although this is a parable and the term “torturer” is not strictly literal, this picture was chosen by the Lord to convey a grave reality. This parable should make us very sober and concerned about the matter of forgiving others. We are warned that this consequence may befall us (Matthew 18:35). Therefore, we should have mercy towards others (Matthew 18:33) since an action of mercy now will affect Christ’s judgment upon us at His Judgment Seat. “For judgment will be merciless to one who has shown no mercy; mercy triumphs over judgment” (James 2:13). We have seen that the forgiveness of sins is a somewhat complex matter, but a serious one. Even though Christ has paid the eternal penalty for our sins, the Christian must be very concerned about sin in his life. Sin may bring in grave consequences. However, through our forgiveness of others and the confession of our sins, fellowship with God can be restored and we can be cleansed. May the Lord give us all a heart to practice these things in sincerity. Finally, please note that none of the severe judgments we have discussed in this chapter should be confused with the erroneous Roman Catholic doctrine of “Purgatory.” The reward passages clearly teach that the believer’s bad works can be subject to recompense by the righteous Judge. However, through confession to God, the disciple can be cleansed by Jesus’ blood and any specific negative recompense avoided. The Catholic doctrine severely perverts this truth by claiming that the Christian himself must “atone” for his sins in order to effect his cleansing. Further, the doctrine of Purgatory claims that good deeds can be done, or money given, to the Roman Catholic church by the still living “faithful” in order to lessen the intensity or duration of punishment upon souls suffering in Purgatory. This proposition is patently unscriptural. For further commentary on this matter, the reader may consult the “Note on Purgatory” in D. M. Panton’s book, The Judgment Seat of Christ, beginning on page 67. The Fear of the Lord
There are other verses showing both positive and negative recompense in the future for believers (see the table containing the two principles in Chapter Five). However, we will not explore all of these verses; the reader has been presented a good overview of some of the major possibilities already. With this background we can now understand one of the most fundamental, yet often overlooked or misunderstood passages concerning the principle of reward according to works. This passage of Scripture in Romans 2:1-29 was written to the Christians in Rome. Therefore you are without excuse, every man of you who passes judgment, for in that you judge another, you condemn yourself; for you who judge practice the same things. And we know that the judgment of God rightly falls upon those who practice such things. And do you suppose this, O man, when you pass judgment upon those who practice such things and do the same yourself, that you will escape the judgment of God? Or do you think lightly of the riches of His kindness and forbearance and patience, not knowing that the kindness of God leads you to repentance? But because of your stubbornness and unrepentant heart you are storing up wrath for yourself in the day of wrath and revelation of the righteous judgment of God, who will render to every man according to his deeds: to those who by perseverance in doing good seek for glory and honor and immortality, eternal life; but to those who are selfishly ambitious and do not obey the truth, but obey unrighteousness, wrath and indignation. There will be tribulation and distress for every soul of man who does evil, of the Jew first and also of the Greek, but glory and honor and peace to every man who does good, to the Jew first and also to the Greek. For there is no partiality with God. For all who have sinned without the Law will also perish without the Law; and all who have sinned under the Law will be judged by the Law; for not the hearers of the Law are just before God, but the doers of the Law will be justified. For when Gentiles who do not have the Law do instinctively the things of the Law, these, not having the Law, are a law to themselves, in that they show the work of the Law written in their hearts, their conscience bearing witness, and their thoughts alternately accusing or else defending them, on the day when, according to my gospel, God will judge the secrets of men through Christ Jesus. (Romans 2:1-16) This passage shows us the future day of judgment according to works. The opening verses begin by addressing the self-righteous person, whoever he may be. The application of the passage is clearly intended, however, for every person since we read that “the righteous judgment of God” will be rendered “to EVERY MAN according to his deeds.” These Scriptures tell us that there is no partiality with God in judgment, and that all mankind will fall into two categories: the ones who persevere in doing good and the ones who obey unrighteousness. The judgment is based upon deeds and takes place in the future day of judgment when “God will judge the secrets of men through Christ Jesus.” Those “who by perseverance in doing good seek for glory and honor and immortality” will receive “eternal life” as a reward from this future judgment. Since this “eternal life” is based upon works, not grace, and since it is received in the future through Christ’s judgment, not now through faith, it must be the reward of eternal life granted to the overcoming Christians in the coming Kingdom age (Mark 10:30). No unbeliever could ever receive this reward because no unregenerate person can persevere in doing good (Romans 3:12). The balance of mankind will fall into the other category: “those who are selfishly ambitious and do not obey the truth, but obey unrighteousness.” This category obviously includes unbelievers, but it also includes Christians who have lived failed and unrepentant lives, since every man must fall into one of the two categories. Not all Christians persevere in doing good. A number of passages have already been mentioned that show that genuine Christians can live failed lives. We must be honest with the Scriptures and with experience. Many believers practice unrighteous things (1 Corinthians 6:8-10; 2 Corinthians 12:21; 2 Corinthians 13:2). Those who persist in these things and are unrepentant (Romans 2:4-5), will fall into this category of judgment. The fate of those who “obey unrighteousness” should make us properly fearful of God. These persons will be subjected to God’s “wrath and indignation.” What is God’s wrath? The New Bible Dictionary defines it as follows: The permanent attitude of the holy and just God when confronted by sin and evil is designated His “wrath”. It is inadequate to regard this term merely as a description of “the inevitable process of cause and effect in a moral universe” or as another way of speaking of the results of sin. It is rather a personal quality, without which God would cease to be fully righteous and His love would degenerate into sentimentality. His wrath, however, even though like His love it has to be described in human language, is not wayward, fitful, or spasmodic, as human anger always is. It is as permanent and as consistent an element in His nature as is His love. This is well brought out in the treatise of Lactantius, De ira Dei. God’s Word clearly tells us that unbelievers will experience God’s wrath. His wrath “abides” upon the unredeemed (John 3:36). The unregenerate are viewed as being “by nature children of wrath” (Ephesians 2:3) and “vessels of wrath” (Romans 9:22). As persons who are not children of God, the unredeemed will face the awesomeness of God’s unmitigated wrath in the future day of judgment. Now let us turn to the believer who “obeys unrighteousness” and is not repentant. I believe that he, too, will experience some measure of God’s wrath and will suffer “tribulation and distress” upon his soul. He will not receive the same measure of judgment as the unbeliever, however, who will undergo the everlasting judgment of God. The wrath of God considered
Although many may feel that Scripture portrays believers as delivered from any wrath of God, I believe that a careful examination of the New Testament will show that this is not the case. [Also, it should be noted that the Old Testament clearly revealed that the people of God were subject to His wrath due to their disobedience (i.e., 2 Chronicles 29:8; 2 Chronicles 34:21-25; Jeremiah 6:8-11; Jeremiah 21:4-6)]. To support their contention that believers are exempt from wrath some may quote Romans 5:9-10 : “Much more then, having now been justified by His blood, we shall be saved from the wrath of God through Him. For if while we were enemies, we were reconciled to God through the death of His son, much more, having been reconciled, we shall be saved by [literally, in] His life.” These verses actually show us two aspects of the Christian life. Justification and reconciliation are seen here as having to do with Christ’s death. It is by our faith in the redemptive act of Christ on the cross that we are justified initially (Romans 3:24-26). Salvation, or deliverance, from the wrath of God in these verses, however, is not dependent on Christ’s death. These verses reveal that a second step is needed. The salvation “from the wrath of God through Him” in the first verse is explained in the second verse. “Much more, having been reconciled [the completion of the first step], we shall be saved by His life. [the second step]” After the initial step of reconciliation there is the need for the disciple to learn to live by (or “in”) Christ’s life. Justification is by our objective belief in Christ’s death on the cross. Living by His life, however, deals with our subjective experience after initial faith. Only through our living by His life can we overcome indwelling sin and live victoriously. However, such victorious living is not automatic for the Christian. Not all believers will pursue and gain this experience. This theme of living by His life is the content of the following three chapters in Romans. God’s wrath is His holy attitude in opposition to sin. If we live by Christ’s life (and if we confess our sins when we do not), then we shall be saved from God’s wrath at the Judgment Seat. This is the meaning of these verses. There are two passages in First Thessalonians that some claim show that Christians will not be subject to God’s wrath. The first passage reads: For they themselves report about us what kind of a reception we had with you, and how you turned to God from idols to serve a living and true God, and to wait for His Son from heaven, whom He raised from the dead, that is Jesus, who delivers us from the wrath to come (1 Thessalonians 1:9-10). This epistle has a strong eschatological (end-time) tone to it. Verse ten above speaks of the Thessalonian believers waiting for Jesus from heaven “who delivers us from the wrath to come.” The deliverance from wrath here is linked with Christ’s descent from heaven. Also, note that the wrath here is specific (“the wrath to come”). The verse does not say that Jesus delivers us from “all wrath”. I believe that there is some ground in the Scripture to consider that “the wrath to come” is very probably that particular wrath which God pours out upon the earth at the end of this age. The Book of Revelation portrays God as pouring out physical judgments upon the earth and unrepentant mankind. As He begins some of His more severe judgments with the sixth seal, men of the earth cry out to the mountains and to the rocks: “‘Fall on us and hide us from the presence of Him who sits on the throne, and from the wrath of the Lamb; for the great day of their wrath has come; and who is able to stand?’” (Revelation 6:16-17) Later in the book the twenty-four elders before the throne review the cataclysmic events of that period and declare: “And the nations were enraged, and Thy wrath came” (Revelation 11:18). In Revelation 14:1-20 there are two reapings directed from the heavens. Firstly, Christ reaps the “Harvest of the earth” with His sickle (Revelation 14:15). After this, an angel with another sickle reaps “the vine of the earth” and throws its clusters of grapes “into the great wine press of the wrath of God” (Revelation 14:19). The first reaping by Christ pictures a rapture or removal of believers from the earth in all probability. That occurs before the second reaping which pictures the wrath of God descending upon unbelievers upon the earth.
Further on in Revelation the apostle John records: “And I saw another sign in heaven, great and marvelous, seven angels who had seven plagues, which are the last, because in them the wrath of God is finished” (Revelation 15:1). These fearsome plagues are poured out as physical judgments upon rebellious mankind living on the earth at that time. “And I heard a loud voice from the temple, saying to the seven angels, ‘Go and pour out the seven bowls of the wrath of God into the earth’” (Revelation 16:1).
Finally, Revelation 19:1-21 pictures Christ on a white horse, with heavenly armies following Him, descending to do battle with “the kings of the earth and their armies, assembled to make war against Him who sat upon the horse, and against His army” (Revelation 19:19). The Scripture says of this warring Christ: “And from His mouth comes a sharp sword, so that with it He may smite the nations; and He will rule them with a rod of iron; and He treads the wine press of the fierce wrath of God, the Almighty” (Revelation 19:15). All of the verses noted above in Revelation point to a specific wrath that God will mete out to rebellious sinners living upon the earth at the very end of this age. It would seem that when Jesus comes back to earth from heaven, it is this wrath (“the wrath to come”) from which believers may be delivered (1 Thessalonians 1:10). This wrath is connected with God’s judgment upon the earth. The wrath mentioned in Romans 2:5, however, is more specifically connected to the judgments rendered to individuals before Christ’s Bema and at the great white throne (Revelation 20:12), since it is in context with the principle of future judgment in Romans 2:6. The other verse in First Thessalonians pertaining to wrath is: “For God has not destined us for wrath, but for obtaining salvation through our Lord Jesus Christ” (1 Thessalonians 5:9). In context, this verse is talking about the sudden destruction that will come upon earth dwellers when the day of the Lord comes like a thief in the night (1 Thessalonians 5:2-3). The verses preceding verse nine (the “wrath” verse) speak of our need to be sober and to live as sons of the light, in contrast to those of darkness who will be overtaken by the destruction of the day of the Lord. Those of darkness “shall not escape” that destruction (1 Thessalonians 5:3). It seems likely that the deliverance from wrath that is the believer’s portion through Christ in verse nine is, in context, a deliverance from the wrath to be poured out upon the earth during the day of the Lord. This “salvation” from wrath here matches the one that is portrayed in the first chapter of First Thessalonians. It is not the wrath that may be experienced through Christ’s adjudication at the Judgment Seat. Besides the verses in Romans Chapter Two, which indicate God’s wrath may be experienced by a Christian, there are some other Scriptures which should be noted. In Christ’s parable concerning forgiveness (Matthew 18:23-35), the unmerciful slave (the believer who would not forgive his brother’s debt) was summoned to appear before his lord (picturing an appearance by the believer at the Judgment Seat). After the lord verbally chastised the wicked slave, the Bible records: “And his lord, moved with anger, handed him over to the torturers until he should repay all that was owed him” (Matthew 18:34). Although not every detail in a parable can be pressed for explicit meaning, this matter of being “moved with anger” seems significant here, and it pictures Christ’s wrath at His Bema toward believers who would not forgive fellow believers. The Greek word here for anger is the verbal form of orge, the Greek word for wrath. The last portion of Scripture we will examine concerning the potential for a believer to experience God’s wrath is Hebrews 3:1-19; Hebrews 4:1-11. This lengthy passage is not quoted here, but if the reader will refer to it, it will be seen that the writer to the Hebrews is using the wilderness experience of the Israelites as the basis for admonition to the Hebrew believers. The recipients of the Epistle to the Hebrews were genuine believers (Hebrews 3:1) who were in danger of slipping backwards into Judaism. Hebrews is very much a book concerning the coming Kingdom of Christ, and the great warning passages in Hebrews focus on the danger to the disciple of losing his portion in that coming Kingdom (see end note number one in Chapter Nine). The future 1,000-year kingdom of Christ is the great Sabbath rest that lies ahead for the people of God (Hebrews 4:9). The passage under consideration is a warning to the believer. The believer should not harden his heart against the speaking of God (Hebrews 3:7-8; Hebrews 3:15; Hebrews 4:7). Believers are warned: “Take care, brethren, lest there should be in any one of you an evil, unbelieving heart, in falling away from the living God” (Hebrews 3:12). The possibility of any believer falling away in this manner is highlighted in the next verse: “But encourage one another day after day, as long as it is still called ‘Today’, lest any one of you be hardened by the deceitfulness of sin: (Hebrews 3:13). This passage points out how the Israelites failed to believe and obey God while in the wilderness. Therefore, the entire generation that came out of Egypt, except Caleb and Joshua, failed to enter the good land. Instead, they died in the wilderness during that forty-year period (“forty” means a Biblical period of testing). The Scripture records that because of their unbelief and subsequent disobedience, God became angry with these Israelites (Hebrews 3:10; Hebrews 3:17). Therefore, God’s judgment fell upon them: “‘I swore in My wrath, they shall not enter My rest’” (Hebrews 3:11; Hebrews 4:3). Based upon this wrath and its consequent judgment of God upon the children of Israel, the writer to the Hebrew believers warned his readers: “Therefore, let us FEAR lest, while a promise remains of entering His rest, any one of you should seem to come short of it” (Hebrews 4:1). Also, the writer concluded: “Let us therefore be diligent to enter that rest, lest anyone fall through following the same example of disobedience” (Hebrews 4:11). The author was warning those believers that if they were not diligent in obeying God’s word to them, then God, in His righteous wrath, would pronounce judgment upon them as He did upon the Israelites in the wilderness. The result of that judgment would be that they would not enter “His rest”, which is the Sabbath rest for the people of God--the future 1,000-year Kingdom. A more detailed exposition of this Scriptural type can be found in the works listed in the recommended reading section on the Kingdom at the end of this book. Now let us return for a moment to the passage we read in Romans Chapter Two. Besides “wrath and indignation” toward those who disobey the truth, the Bible states that “There will be tribulation and distress for [literally, upon] every soul of man who does evil” (Romans 2:9). This governmental judgment will be experienced in varying degrees and duration, dependent upon one’s status (believer vs. unbeliever), but all who do evil will experience this very real judgment. It is interesting to note that the soul of man is emphasized as the particular part upon which such judgment falls. For the believer, the judgment described here in Romans matches the concept of “losing the soul” in the Gospels. The loss of well-being to the soul of the believer takes place during the coming Kingdom age, as we have already seen. Thus, even we believers should have a proper fear of God’s wrath. Let us recall some other severe words that the writer to the Hebrews wrote to those Jewish believers who were in danger of backsliding into Judaism: “For we know Him who said ‘Vengeance is Mine, I will repay.’ And again, ‘The Lord will judge His people.’ It is a terrifying thing to fall into the hands of the living God” (Hebrews 10:30-31). Today the “fear of God” is a lost virtue. Most Christians have reduced the thought to one of worshipful reverence. We do need to revere God, but if one reviews the words and language of the Bible objectively, he will see that we also need a certain true “fear” of God. We must carry within us a knowledge that we are beings responsible to God, and that if we turn away from Him in disobedience, He will visit judgment and chastisement upon us. According to the verses we have seen, this judgment can be severe. The picture of a fiery valley (Gehenna) is awesome and fearful, whatever the reality. “Many lashes” and “few lashes”, “cutting in pieces” (Luke 12:46-48) and other judgments should truly sober us. When Paul wrote of the anticipated Judgment Seat of Christ where we would be recompensed (2 Corinthians 5:10), he immediately followed the thought with: “Knowing therefore the terror of the Lord, we persuade men; . . .”(2 Corinthians 5:11, KJV). We need a healthy, balanced view of God. We should trust Him and open our heart to Him. We know that He loves us and is “for us” (Romans 8:31). Yet, we must balance this view with a knowledge that God is an impartial Judge. If we are not obedient to Him and remain unrepentant, then we will experience His wrath at the Judgment Seat. Peter wrote to believers: “And if you address as Father the One who impartially judges according to each man’s work, conduct yourselves in fear during the time of your stay upon earth” (1 Peter 1:17). Robert Govett rightly stated: “The fear of God is as much a principle needing to be impressed upon the believer’s mind as the love of God.” Also, Solomon wrote: “The fear of the Lord is the beginning of wisdom.” (Proverbs 9:10 a)
Mercy
Today is the “day of salvation” (2 Corinthians 6:2) in which grace is received (2 Corinthians 6:1). The coming day, however, is a day of justice, when God in righteous judgment will recompense every man according to his deeds (Romans 2:5-6). Although the Bible describes the coming day as one of justice, there are Scriptures that disclose the possibility of some believers also receiving mercy from Christ at His Bema. Paul expressed a prayerful hope that Onesiphorus might “find mercy from the Lord on that day” (the day of judgment) (2 Timothy 1:18). Paul was hopeful of this mercy because of Onesiphorus’ faithful service to the apostle. Jesus also told us in the beatitudes: “Blessed are the merciful, for they shall receive mercy” (Matthew 5:7). If we are merciful in our dealings with others now, not requiring strict justice, but overlooking and forgiving the offenses of others, then there may be mercy for us at the coming Judgment Seat. James tells us that mercy can triumph over Judgment (James 2:13). On the other hand, James tells us that “judgment will be merciless to one who has shown no mercy” (James 2:13). Christ gives us the same lesson in the parable on forgiveness (Matthew 18:23-35).
God’s Principle of Individual Judgment According to Works
In concert with the idea of believers experiencing forgiveness along the path of our lifetime, there is a very interesting principle revealed in Ezekiel. In two sections of Scripture there, God declared His principle of judgment with which He would judge each individual Israelite according to his ways. Since these passages are very similar, only the one in Ezekiel Chapter Eighteen will be quoted. The reader may also wish to refer to the parallel passage (Ezekiel 33:11-20). “The person who sins will die. The son will not bear the punishment for the father’s iniquity, nor will the father bear the punishment for the son’s iniquity; the righteousness of the righteous will be upon himself, and the wickedness of the wicked will be upon himself. But if the wicked man turns from all his sins which he has committed and observes all My statutes and practices justice and righteousness, he shall surely live; he shall not die. All his transgressions which he has committed will not be remembered against him; because of his righteousness which he has practiced, he will live. Do I have any pleasure in the death of the wicked,” declares the Lord God, “rather than that he should turn from his ways and live? But when a righteous man turns away from his righteousness, commits iniquity, and does according to all the abominations that a wicked man does, will he live? All his righteous deeds which he has done will not be remembered for his treachery which he has committed and his sin which he has committed; for them he will die. Yet you say, ‘The way of the Lord is not right.’ Hear now, O house of Israel! Is My way not right? Is it not your ways that are not right? When a righteous man turns away from his righteousness, commits iniquity, and dies because of it, for his iniquity which he has committed he will die. Again, when a wicked man turns away from his wickedness which he has committed and practices justice and righteousness, he will save his life. Because he considered and turned away from all his transgressions which he had committed, he shall surely live; he shall not die. But the house of Israel says, ‘The way of the Lord is not right.’ Are My ways not right, O house of Israel? Is it not your ways that are not right? Therefore, I will judge you, O house of Israel, each according to his conduct,” declares the Lord God. “Repent and turn away from all your transgressions, so that iniquity may not become a stumbling block to you. Cast away from you all your transgressions which you have committed, and make yourselves a new heart and a new spirit! For why will you die, O house of Israel? For I have no pleasure in the death of anyone who dies.” declares the Lord God. “Therefore, repent and live” (Ezekiel 18:20-32). These Old Testament Scriptures seem to provide a biblical “type” which foreshadows God’s dealings with New Testament believers according to the principle of reward according to works. In the Old Testament type, or picture, obedience or disobedience of the individual Israelite resulted in physical death or life in accordance with the highlighted principle of judgment according to one’s doings (Ezekiel 18:30; Ezekiel 33:20). The application to the New Testament believer (the fulfillment of the type), however, does not involve physical life or death. Although a New Testament believer can suffer physical death for disobedience (1 Corinthians 11:29-30;1 John 5:16), the application of this passage does not focus on such a judgment. Rather, these Scriptures find their New Testament counterpart in the gaining of eternal life in the coming Kingdom age, or in the suffering of loss to the soul of the believer during that age. This conclusion is based upon the fact that these passages in Ezekiel are specifically addressing God’s dealing with the individual child of God in relation to the principle of reward (or judgment) according to the individual’s deeds. In the New Testament, this judgment is revealed as not occurring until the lifetime of the believer is over (unless he is raptured), and he appears at the Judgment Seat of Christ upon Christ’s return (2 Corinthians 5:10; Matthew 16:27). An examination of the details of these verses in Ezekiel unfolds some interesting parallels to New Testament truth. God’s principle of judgment here in Ezekiel tells us that if a wicked Israelite turns from his ways and practices doing good, he will save his life and not die. Further, the passage states that “all his transgressions which he has committed will not be remembered against him” (Ezekiel 18:22). Does this description not portray the repentance and confession of sins by the believer? Also, does not the practicing of righteousness which brings life that is mentioned in Ezekiel parallel the perseverance in doing good that is noted in Romans 2:7 as the basis of the reward of eternal life in the coming age? Conversely, “When the righteous turns from his righteousness and commits iniquity, then he shall surely die in it” (Ezekiel 33:18). The New Testament states, similarly, that those who do not endure to the end in obedience shall not receive the salvation of their souls (Matthew 10:22; Hebrews 10:35-39), but will be denied by the Lord (2 Timothy 2:12) and suffer tribulation and distress upon their souls (Romans 2:9). This judgment is the same as “losing the soul” or the “life” (Matthew 10:39). This great principle of judgment is both encouraging and motivating. It is encouraging because if we have left the pathway of the Christian race and stopped fully following our Lord Jesus, we can repent and confess and He will forgive us. Our sins will not be remembered against us at the Judgment Seat (Ezekiel 18:22; 1 John 1:9). Thus, we can be encouraged to begin again. This principle also motivates us to endure, to not stop following our Lord Jesus. We have this motivation because we realize that if we decide to deny Him at any point and begin to walk in disobedience, our prior obedience will not avail for us. We can be sure that He will deny us in turn (2 Timothy 2:12). The danger of His judgment then becomes very real. If anyone thinks that this principle of judgment as explained here is not right (not just), then he needs to read Ezekiel 18:25; Ezekiel 18:29; Ezekiel 33:17; Ezekiel 33:20 and take up his argument with God. The New Testament revelation portrays realities that parallel the Ezekiel principle.
Conclusion
This chapter and the previous one have discussed the Judgment Seat of Christ in some detail. If we are honest concerning the revelation of God’s Word, we will have to admit that at the Judgment Seat a believer in Christ can receive either positive rewards or fearful negative consequences. God is a wise and just Father. He holds out these positive and negative recompenses as great incentives for obedience from His children, just as He did in the Old Testament in Deuteronomy 27:1-26, Deuteronomy 28:1-68, Deuteronomy 29:1-29, Deuteronomy 30:1-20. Unfortunately, these incentives have not been properly taught to believers. Who can tell how much damage to the cause and testimony of Christ has been done by the lack of teaching on these truths? Our Christian life time is a time of testing. At the Bema, Christ will decide who will be worthy of the Kingdom according to His principles of judgment. D. M. Panton describes the current time of testing well: Officers are required for the administration of a kingdom: so God has deliberately interposed a prolonged period between the two advents, that our Lord might be enabled to so test His servants, in His absence, as to discover which are fitted for positions of responsibility and trust at His return. The Nobleman, before He departed laid plans for the selection of officers to aid Him in the administration of the Kingdom; He devised a plan for bringing to light who those officers are on His return; this plan is in operation at the present moment, purposely so contrived as to reveal individual capacity for office, and personal fitness for trust; and--most impressive of all--the Long Journey is now nearly over, and at any moment the investigation may begin.
Dear brother or sister, don’t you want to be one approved at Christ’s Judgment Seat? Do you feel that you may have unconfessed sins? Is it possible that you are still harboring bitterness and resentment toward others, instead of forgiving them? Have you been earnestly seeking to know and serve Him, or have you been off the pathway of the Christian race? If God is touching you on any of these matters, why not spend some time on your knees before Him right now? He has been waiting for you to do just that.