In 2 Corinthians 5:10 and Romans 14:10, although in the latter passage the corrected reading is “judgment seat of God,” it is stated that believers are to be
brought into an examination before the Son of God. This event is explained in more detail in 1 Corinthians 3:9-15. A matter of such seriousness demands careful attention. A. The meaning of judgment seat. There are two different words translated “judgment seat” in the New Testament. The first is the word criterion as used in James 2:6; 1 Corinthians 6:2, 4. This word, according to Thayer, means “the instrument or means of trying or judging anything; the rule by which one judges” or “the place where judgment is given; the tribunal of a judge; a bench of judges.” Hence the word would refer to the standard by which judgment is meted out or the place where such judgment is meted. The second word is the word bema, about which Thayer says:
…a raised place mounted by steps; a platform, tribune; used of the official
seat of a judge, Acts xviii. 12, 16…of the judgment seat of Christ, Rom. xiv. 10…of
the structure, resembling a throne, which Herod built in the theatre at Caesarea,
and from which he used to view the games and make speeches to the people…
According to Sale-Harrison:
“In Grecian games in Athens, the old arena contained a raised platform on
which the president or umpire of the arena sat. From here he rewarded all the
contestants; and here he rewarded all winners. It was called the “bema” or
“reward seat.” It was never used of a judicial bench.”
I must say here that I have not been able to confirm this definition. I tried to trace the bema as far back as possible, and here is the oldest citation of the bema seat that I could find. I could not find one instance of the bema being used in the Olympic games. I will admit though that its definition would fit perfectly with the Olympic games. I looked into the word bema about 40 years ago, and more recently, and I could not find a usage with the Olympics. Finally, it fits the definition of ‘rewards seat’ because that is what happens at the Judgment Seat of God/Christ.
In 1 Corinthians 4:5; 2 Timothy 4:8; and Revelation 22:12 the reward is associated with “that day,” that is, the day in which He comes for His own. Thus it must be observed that the rewarding of the church must take place between the rapture and the revelation of Christ to the earth. This event must take place in the Lord’s presence in the sphere of the “heavenlies.” The Judge at the bema of Christ. 2 Corinthians 5:10 makes it clear that this examination is conducted before the presence of the Son of God. John 5:22 states that all judgment has been committed into the hand of the Son. The fact that this same event is referred to in Romans 14:10 as “the judgment seat of God (the Son)” would indicate that God has committed this judgment into the hand of the Son. Here is one of many passages that equates Christ as God.
The bema that all Christians will stand before is not to judge salvation. The subject of the bema seat is the works of the believer, and whether or not he is rewarded. A better name for the bema is the “rewards ceremony.” It is critical for believers to understand that the bema seat does not deal with sins (nor does the judgment of all unbelievers at the Great White Throne mention sins). All sins have been paid for by Christ. That’s what the gospel (good news) is all about. To bring the believer into judgment concerning the sin question, whether his sins before his new birth, his sins since his new birth, or even his unconfessed sins since the new birth, is to deny the efficacy of the death of Christ and nullify the promise of God that “their sins and iniquities will I remember no more” (Heb. 10:17).
The believer’s works are brought into judgment, called “the things done in his body” (2 Cor. 5:10), in order that it may be determined whether they are good or bad. Concerning the word bad (phaulos), it is to be observed that Paul did not use the usual word for bad (kakos or poneras), either of which would signify that which is ethically or morally evil. The word for bad (phaulos) means worthless. We will be judged for our works and of what value they have.
Thus the judgment is not to determine what is ethically good or evil, but rather that which is acceptable and that which is worthless. It is not the Lord’s purpose here to chasten His child for his sins, but to reward his service for those things done in the name of the Lord. There will be a reward bestowed for that work that is proved to be indestructible by the fire test. In the New Testament there are five areas in which specific mention is made of a reward: (1) an incorruptible crown for those who get mastery over the old man (1 Cor. 9:25); (2) a crown of rejoicing for the soul winners (1 Thess. 2:19); (3) a crown of life for those enduring trials (Jas. 1:12); (4) a crown of righteousness for loving his appearing (2 Tim. 4:8); and (5) a crown of glory for being willing to feed the flock of God (1 Pet. 5:4). These seem to suggest the areas in which rewards will be bestowed.
brought into an examination before the Son of God. This event is explained in more detail in 1 Corinthians 3:9-15. A matter of such seriousness demands careful attention. A. The meaning of judgment seat. There are two different words translated “judgment seat” in the New Testament. The first is the word criterion as used in James 2:6; 1 Corinthians 6:2, 4. This word, according to Thayer, means “the instrument or means of trying or judging anything; the rule by which one judges” or “the place where judgment is given; the tribunal of a judge; a bench of judges.” Hence the word would refer to the standard by which judgment is meted out or the place where such judgment is meted. The second word is the word bema, about which Thayer says:
…a raised place mounted by steps; a platform, tribune; used of the official
seat of a judge, Acts xviii. 12, 16…of the judgment seat of Christ, Rom. xiv. 10…of
the structure, resembling a throne, which Herod built in the theatre at Caesarea,
and from which he used to view the games and make speeches to the people…
According to Sale-Harrison:
“In Grecian games in Athens, the old arena contained a raised platform on
which the president or umpire of the arena sat. From here he rewarded all the
contestants; and here he rewarded all winners. It was called the “bema” or
“reward seat.” It was never used of a judicial bench.”
I must say here that I have not been able to confirm this definition. I tried to trace the bema as far back as possible, and here is the oldest citation of the bema seat that I could find. I could not find one instance of the bema being used in the Olympic games. I will admit though that its definition would fit perfectly with the Olympic games. I looked into the word bema about 40 years ago, and more recently, and I could not find a usage with the Olympics. Finally, it fits the definition of ‘rewards seat’ because that is what happens at the Judgment Seat of God/Christ.
In 1 Corinthians 4:5; 2 Timothy 4:8; and Revelation 22:12 the reward is associated with “that day,” that is, the day in which He comes for His own. Thus it must be observed that the rewarding of the church must take place between the rapture and the revelation of Christ to the earth. This event must take place in the Lord’s presence in the sphere of the “heavenlies.” The Judge at the bema of Christ. 2 Corinthians 5:10 makes it clear that this examination is conducted before the presence of the Son of God. John 5:22 states that all judgment has been committed into the hand of the Son. The fact that this same event is referred to in Romans 14:10 as “the judgment seat of God (the Son)” would indicate that God has committed this judgment into the hand of the Son. Here is one of many passages that equates Christ as God.
The bema that all Christians will stand before is not to judge salvation. The subject of the bema seat is the works of the believer, and whether or not he is rewarded. A better name for the bema is the “rewards ceremony.” It is critical for believers to understand that the bema seat does not deal with sins (nor does the judgment of all unbelievers at the Great White Throne mention sins). All sins have been paid for by Christ. That’s what the gospel (good news) is all about. To bring the believer into judgment concerning the sin question, whether his sins before his new birth, his sins since his new birth, or even his unconfessed sins since the new birth, is to deny the efficacy of the death of Christ and nullify the promise of God that “their sins and iniquities will I remember no more” (Heb. 10:17).
The believer’s works are brought into judgment, called “the things done in his body” (2 Cor. 5:10), in order that it may be determined whether they are good or bad. Concerning the word bad (phaulos), it is to be observed that Paul did not use the usual word for bad (kakos or poneras), either of which would signify that which is ethically or morally evil. The word for bad (phaulos) means worthless. We will be judged for our works and of what value they have.
Thus the judgment is not to determine what is ethically good or evil, but rather that which is acceptable and that which is worthless. It is not the Lord’s purpose here to chasten His child for his sins, but to reward his service for those things done in the name of the Lord. There will be a reward bestowed for that work that is proved to be indestructible by the fire test. In the New Testament there are five areas in which specific mention is made of a reward: (1) an incorruptible crown for those who get mastery over the old man (1 Cor. 9:25); (2) a crown of rejoicing for the soul winners (1 Thess. 2:19); (3) a crown of life for those enduring trials (Jas. 1:12); (4) a crown of righteousness for loving his appearing (2 Tim. 4:8); and (5) a crown of glory for being willing to feed the flock of God (1 Pet. 5:4). These seem to suggest the areas in which rewards will be bestowed.
