The Hardshell error is to come to the several texts that speak of a future judgment (in which all men, including the elect, will stand trial) with a presupposition. That presupposition says that nothing any of the elect do in this life will matter in the day of judgment. How one lives, what one believes, will not matter in the day of judgment, according to neo Hardshellism. Because of this presupposition and hermeneutic practice the Hardshell is forced to say that all the scriptures that speak of the elect having to give account for their thoughts, words, and deeds in the day of judgment cannot be taken literally and must be twisted to refer to a present judgment with no eternal consequences.
The other two errors combated concern
1) limiting the appearance before the Bema to saved people alone, and
2) limiting the judgment to rewards unconnected with salvation.
Let us enlarge upon these points and introduce some new information.
Standing Before - Recompensing - Giving Account
"But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment." (Matt. 12: 36 KJV)
"But why dost thou judge thy brother? or why dost thou set at nought thy brother? for we shall all stand before the judgment seat of Christ. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. So then every one of us shall give account of himself to God." (Rom. 14:10-12)
"For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad." (II Cor. 5:10)
"Stand before" (παραστησόμεθα) is future indicative middle and cannot therefore be interpreted to denote a present continuous "standing before" (involving judgment and recompense). Future tense shows that believers were not standing before this judgment daily in their lives on earth. Middle voice indicates that people will be standing for themselves.
Further, "the day of judgment" is by uniform biblical usage referring to that time period set aside for all men to be judged following the presence of Christ at his return. There is simply no way that one can legitimately make the judgment to be presently ongoing in the life of the Christian as many Hardshells now affirm.
If the present daily discipline of the Lord is what Jesus and Paul are referring to, then they obviously are speaking metaphorically and not literally. This is obvious for no Christian is daily and literally appearing before this judgment seat. Hardshells who teach such nonsense are unworthy of any attention as regards bible interpretation. One who handles the word of God in such a manner is to be condemned by all now, and he will certainly have to answer for such mishandling at the Bema.
A person will stand before the Bema in his resurrected body, and he will speak for himself and only about himself. This is evident from the use of the middle voice for "stand before." This signifies that the person speaking as a defendant is doing the speaking (no attorney speaking for him) and doing it on behalf of himself. Further, the words περὶ ἑαυτοῦ (peri heautou) or "concerning himself" make this clear. He will stand and speak concerning his own life. This judgment shows that each person will have to answer for himself, and shows how all are responsible for their own actions.
The words "give account" involve giving a verbal defense or reckoning. "Account" is from logon (accusative form of the noun 'logos') and denotes the discourse one would render in such a place. Jesus spoke of the day of judgment as a time when stewards of heavenly things must "give an account of thy stewardship" (Luke 16:2) and Peter speaks of elders and teachers having to "give account" when "the chief shepherd appears" and receiving their reward for services rendered. (see also Heb. 13: 17)
In the passage in Corinthians, the words "may receive" (of the deeds done in the body) are better rendered "be recompensed" (Greek "komisetai”). It is aorist tense and in the middle voice. Again, all this shows just how personal is the judgment. Though it is a public trial, each personally and individually stands before the judgment seat of Christ, as in single file and thus receives his own recompense. It is an action that each defendant does, and does for himself, and not for another. No proxies here.
"And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just." (Luke 14:4 KJV)
This recompensing of the righteous, for the good done in the body, is "at the resurrection of the just." It is not an ongoing recompensing in this life. That would be to totally corrupt the text. Of course, in the day of judgment, there will be those who "suffer loss" and who are recompensed in a bad way, receiving their punishment.
Someone who thinks of "judgment day" as denoting a twenty four period will find it difficult to envision how millions, perhaps billions, of people could each be given a trial in that time period. But, we know from scripture that the judgment "day" takes in a long period of time. We know that the time of "the great tribulation" (probably spanning seven years) is a time or day of judgment. We know that the scriptures affirm that the righteous will be both first raised and first judged. We also know that the saints will "judge the world," and "judge angels," things that do not pertain to this life, but to the time after Christ returns. (See I Cor. 6: 1-4) It is proper therefore that those who are to be made judges in the world to come should themselves first be judged. Further, many contend with much good reason that the entire 1000 year reign of Christ on earth with his people is included in the time period denoted by the words "the day of judgment." Judging billions of men and angels certainly will take some time.
A Literal Bema
The Bema was also the stand on which the judges stood to observe and evaluate the actions of athletes in the Olympic contests and to reward the victors.
If any athlete broke a rule, one or more of the judges (referees or umpires) would point to him and cry, “Adokimos!" (“Disqualified!”) And thus he missed the prize (which was the victor’s "stephanos" or "crown" or "laurel wreath") regardless of the place he finished in the race or contest. When an event was completed the contestants stood before the Bema to hear the announcement of the results, and to receive such reward as might properly be theirs.
Luke used this same verb to describe Paul's pending appearance before Caesar "'Do not be afraid, Paul; "you must stand before Caesar..."
Which is more fearful? Standing before the Bema of Caesar or God? When the apostle Paul gave testimony to Felix and "reasoned" with him about "righteousness, temperance, and judgment to come, Felix trembled." (Acts 24:25 KJV) Who does not fear this judgment to come? Any sane man would. But, depraved sinners are not sane in things pertaining to sin and salvation.
Spurgeon in "The Great Assize" (HERE) wrote:
"...who is it, or who ARE THEY THAT WILL HAVE APPEAR BEFORE THE THRONE OF JUDGMENT? The answer is plain; it admits of no exemption: "We must all appear before the judgment seat of Christ." This is very decisive, if there were no other text. We must all appear; that is to say, every one of the human race. We must all appear. And that the godly will not be exempted from this appearance is very clear, for the apostle here is speaking to Christians. He says, "We walk by faith, not by sight. We are confident. We labour" and so on; and then he puts it, "We must all appear." So that, beyond all others, it is certain that all Christians must appear there. The text is quite conclusive upon that point.
And if the objection should be raised, "We thought that the sins of the righteous being pardoned, and for ever blotted out, they could never come into judgment," we have only to remind you, beloved, that if they are so pardoned and blotted out, as they undoubtedly are, the righteous have no reason to fear coming into judgment. They are the persons who covet the judgment, and will be able to stand there to receive a public acquittal from the mouth of the great Judge. Who, among us, wishes, as it were, to be smuggled into heaven unlawfully? Who desires to have it said by the damned in hell, "You were never tried, or else you might have been condemned as we were." No, brethren, we have a hope that we can stand the trial. The way of righteousness by Christ Jesus enables us to submit ourselves to the most tremendous tests which even that burning day can bring forth. We are not afraid to be put into the balances. We even desire that day when our faith in Jesus Christ is strong and firm; for we say, "who is he that condemneth?" We can challenge the day of judgment. Who is he that shall lay anything to our charge in that day, or at any other, since Christ hath died and hath risen again? It is needful that the righteous should be there that there may not be any partiality in the matter whatever; that the thing may be all clear and straight, and that the rewards of the righteous may be seen to be, though of grace, yet without any violation of the most rigorous justice."
"Now the third point is, WHAT WILL BE RULE OF JUDGEMENT? The text says that "every one may receive the things done in his body according to that he hath done, whether it be good or bad." Then it would appear that our actions will be taken in evidence at the last. Not our profession, not our boastings, but our actions will be taken in evidence at the last, and every man shall receive according to what he hath done in the body. That implies that everything done by us in this body will be known. It is all recorded; it will be all brought to light. Hence, in that day every secret sin will be published. What was done in the chamber, what was hidden by the darkness, shall be published as upon the housetop—every secret thing. With great care you have concealed it, most dexterously you have covered it up; but it shall be brought out to your own astonishment to form a part of your judgment. There, hypocritical actions as well as secret sins will be laid bare.
Our motives, our heart sins, especially, our hatred of Christ, our neglect of the gospel, our unbelief—all of these shall be read aloud and published unreservedly. "Well," saith one, "who then can be saved?" Ah! indeed, who then can be saved? Let me tell you who will be. There will come forward those who have believed in Jesus, and albeit they have many sins to which they might well plead guilty, they will be able to say, "Great God, thou didst provide for us a substitute, and thou didst say that if we would accept him he should be a substitute for us and take our sins upon himself, and we did accept him and our sins were laid upon him, and we have now no sins; they have been transferred from us to the great Saviour, substitute and sacrifice." And in that day there will be none who can put in a demurrer to that plea: it will hold good; for God has said, "Whosoever believeth on Christ Jesus shall never be condemned." Then will the actions of the righteous, the gracious actions, be brought forth to prove that they had faith. For that faith which never evidences itself by good works is a dead faith and a faith that will never save a soul."
"Now the last point is this: What is the object of this judgment? Will sentence of acquittal and condemnation be given, and then the whole thing be over? Far from it. The judgment is with a view to the thereafter—"That every man may receive the things done in his body." The Lord will grant unto his people an abundant reward for all that they have done. Not that they deserve any reward, but that God first gave them grace to do good works, then took their good works as evidence of a renewed heart, and then gave them a reward for what they had done. Oh, what a bliss it will be to hear it said, "Well done, good and faithful servant,"—and to find that you have worked for Christ when nobody knew it, to find that Christ took stock of it all."
Amen!
In the next posting we will try to conclude our thoughts on this subject.
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