Having dealt with the problem of a seeming contradiction, on the topic of coming judgment for believers (where believers are promised not to be judged and condemned, on the one hand, and yet will be judged at the Bema of Christ, on the other hand), I wish now to address some other difficulties on this subject.
Both Judge & Attorney?
How can Christ justly be both the judge of a person and represent him in the same trial? That is not permissible in human courts. Why then is it allowable in the court of heaven? I expect to be judged by the Lord but I also expect him to represent me as my advocate and attorney. Again, is this just?
Surprisingly, I have not been able to find any bible commentator who addressed this difficulty. Thus, I have no help in attempting an answer to this question.
It will be perfectly legitimate, quite fair and just, for Christ to be both judge over the defendant, and also his advocate/attorney. The reason for this is because Christ is righteous and just and will show no bias or partiality in justice. There is no conflict of interest to eliminate, and so no need of requiring a law forbidding acting both as judge and advocate. Among men it is quite necessary to have such a rule because men cannot help having a conflict of interest in such cases. Further, God is subject to no laws. Justice for God is what he says it is.
Further, not only is Jesus the believer's advocate, but so also is the Holy Spirit. So, we can be certain that the Spirit, being the "Spirit of Christ," will be at the side of the believer as he stands before the judge.
Believers Have An Advocate
“My little children, I am writing these things to you so that you may not sin. But if anyone does sin, we have an advocate (paraklētos) with the Father, Jesus Christ the righteous.” (I John 2: 1)
According to Strong, parakletos means "summoned, called to one's side, esp. called to one's aid" and "one who pleads another's cause before a judge, a pleader, counsel for defense, legal assistant, an advocate," or "one who pleads another's cause with one, an intercessor."
Holy Spirit as parakletos ("Comforter" KJV) as in John 14:16,26; 15:26; 16:7) The words "another comforter" identifies both Christ and the Spirit as parakletos.
Further, Christ, as a believer's attorney, does not wait until the trial to prepare his client for it. The believer now has been fully equipped to stand in the judgment and should know in advance how his case will be decided.
Infants At The Bema?
Infants are of course not involved in this judgment nor even in the "Great White Throne" judgment. What are the ramifications of that?
Both the Bema and the great "white throne" judgment (Rev. 20) find that those who are condemned are condemned on the basis of their works (done without faith), which infants (idiots also) have none. Therefore, when Paul says "we must all stand before the judgment seat of Christ" he must exclude such characters, so that the statement must be interpreted to mean "all men except those who have no works of any kind."
We have the same difficulty in statements about Christ dying for the "sins" (plural) of all those who are finally saved. But, do infants and idiots have sins? We know they have "original sin," but this is not what the judgment is all about. Men have already been judged and condemned as respects original sin. (John 3: 18; Rom. 5:16-18)
So, I conclude that when Jesus and Paul say that "all" or "everyone" will give account for his deeds that they meant "all adults" or "all who are old enough to do good or evil."
As a side note, this point should give pause to our Arminian brothers who often insist that "all men" means all men without exception.
Righteous Dead Awaiting Judgment?
If people now in heaven are awaiting this Bema appearing, or the great white throne judgment, then how can it be for salvation? Likewise, we may ask; if people now in hell are awaiting judgment, then how can it be for damnation?
It seems that a judgment is made in regard to each soul at the moment the body dies and the spirit is sent to either heaven or hell. So Paul writes - "it is appointed unto men once to die, but after this the judgment." (Heb. 9:27) On these words wrote Gill in his commentary:
"...the last and general judgment, which will reach to all men, quick and dead, righteous and wicked, and in which Christ will be Judge. There is a particular judgment which is immediately after death; by virtue of which, the souls of men are condemned to their proper state of happiness or woe; and there is an universal judgment, which will be after the resurrection of the dead, and is called eternal judgment, and to come..."
The judgment made at one's death is preliminary, though it is without error, because God does not need to wait till the final trial to know of one's condemnation or justification. Even men make preliminary judgments about guilt and innocence before trials make final determination. A man murders in plain sight of witnesses. He is locked up in "jail" and is guilty even before it is so stated by a judge in court. Though guilty, and in jail, before his trial, who can deny that the trial itself will be "unto damnation"? Therefore, we may reason, that just as the souls of the wicked are initially judged as guilty, and sent to Hell (in spirit) to await trial, so too are the souls of the righteous initially judged as justified, and sent (in spirit) to Heaven (or Paradise) to await trial at the Bema, and which will be "unto salvation."
Paul's words in I Tim. 5:24-25 uphold this apology on the subject. He said:
"The sins of some men are quite evident, going before them to judgment; for others, their sins follow after. Likewise also, deeds that are good are quite evident, and those which are otherwise cannot be concealed." (NASB)
On this text Dr. Gill wrote:
"Some men are such open and notorious sinners, that there is no need of any inquiry about them, or any examination of them; or any witnesses to be called to their character, in order to pass judgment concerning them; they even prevent and supersede any formal process about them."
Though in context Paul is talking about what is true in regard to human judgment, yet the principle he puts forth is applicable to the final judgment.
As the sufferings of the wicked spirits in Hell are not receiving the full complement of their eternal woes, in their "intermediate state," so the joys of those "spirits of just men made perfect" (Heb. 12:23) that are in Heaven are not complete. Not till the judgment and resurrection, at the return of Christ, do saints and sinners receive their complete recompense.
The intermediate state has much mystery surrounding it, but of what I have stated thus far, we can be sure is clear and comprehensible.
Condemned Already?
If sinners are "condemned" already (John 3:18), why the need for a another future judgment?
Men have been already judged and condemned for original sin, for the sin of Adam. (See Rom. 5) But, they have not yet been judged in regard to their works, or in regard to final salvation or damnation.
Justified Already?
Is there not a sense in which believers will be justified at the judgment? I think so. Though Christians are now justified by faith, yet their justification in court yet awaits. Their justification then will involve vindication.
Jesus said:
"He who rejects Me and does not receive My sayings, has one who judges him; the word I spoke is what will judge him at the last day." (John 12:48 NASB)
Just as rejecting the word of the Lord results in condemnation at the day of judgment, "at the last day," so too does accepting that word result in justification. The words of Christ will either condemn or clear each person at the judgment.
Bema is much more than a mere "awards ceremony." It is not mere formality nor simply pomp and circumstance.
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