Judgment Seat of Christ
1 Peter 1:17–19
Opening Prayer
“Father, we’re again grateful for all of Your many blessings towards us.
Your grace toward us and the way that you provide for all of our needs, the way
You provide and sustain us in every area of our lives. Father we continue to
pray for all the folks in the church who are having difficulty, some without
jobs, some challenges with their health. We pray for each one. We pray that You
would sustain them and that during their time of testing, it will be a time
when they grow closer to You and walk in closer obedience to You.
Father, we continue to pray for George Mueller and his healing, for the
family, and the things that went on with the flooding. Father we pray that
would just have tremendous opportunities to witness to those who are around
them.
We’re thankful that Jeff and Doug had a very spiritually successful trip
down to Brazil and we continue to pray for them. We pray for Jim Myers as he
heads to Zambia and pray that You’ll enable him to have a very successful
ministry there as he addresses the topic of spiritual warfare.
We pray that You would challenge us with what we study this evening and
that we might come to think in terms of the long view and the endgame in terms
of our spiritual life. We pray this in Christ’s name. Amen.”
We are in 1 Peter, chapter 1 and we’re talking about the judgment that
comes for every believer at the Judgment Seat of Christ. It’s been interesting.
I began with this last Thursday night and we covered it from a different
vantage point as part of a review lesson on Sunday. I always get a lot of
positive response from folks when I synthesize and summarize things like that.
Now we’re continuing it tonight so there’s a review and an overlap.
Sometimes people may think they keep hearing the same thing. But remember,
Matthew is in the Matthew series and Peter is in the 1 Peter series and
sometimes the people who listen to these out of order and not by sitting here
are not getting this in the concentrated dose that you all are.
They’re listening to Matthew straight through and they’re listening to 1
Peter straight through so they don’t necessarily go over and listen to the
complementary lessons.
We’re going to look to the Judgment Seat of Christ tonight in a number
of different ways. Just a reminder of where we are in 1 Peter 1:13–16. Peter is
beginning to address the spiritual life. One way we know this is that Peter
begins to use imperatives, commands to give instructions to his readers on what
they need to do.
It grows out of what he says in the first twelve verses where he
mentions inheritance. He mentions suffering. He indicates future rewards, so
the first two mandates are found in 1 Peter 1:13 and 15. “To rest your hope fully upon the grace that is to be brought for you.”
So it is future orientation.
So it is a hope. Hope is a problem-solving device. It is our personal
sense of our eternal destiny. 1 Peter 1:15. We are to be holy in all of our
conduct. That word “conduct” is also an important word. Here it’s the noun form.
Then we run into the verb form in 1 Peter 1:17, that we are to “conduct ourselves throughout the time of our
stay here in fear.” Here it’s in the imperative. That summarizes what we’ve
said so far.
It’s basically three things. We’re to live on the basis of hope, that’s
related to the future revelation of the grace of God. That will be manifest
when Jesus appears, and that is followed by the Judgment Seat of Christ. We’re
to live in light of our future. We’re to live in light of eternity. That’s the
problem-solving device of our personal sense of our eternal destiny.
We’re to be holy. That relates to two of the problem-solving devices.
Confession of sin, whereby we move from being experientially walking in
darkness and not in the light to where we’re walking in the light and we’re
living a life set apart unto God.
This focuses on the two other problem-solving devices: grace orientation
as well as doctrinal orientation.
Then the third command is to live your life based on the fear of God.
That relates to doctrinal orientation.
Remember in the Old Testament what is the beginning of wisdom and
knowledge? It’s the fear of the Lord [Proverbs 9:10] so that is doctrinal
orientation where we learn the Word of God and God strengthens our soul with
His Word. That develops into our personal love for God as we come to understand
all that He has done and all that He has provided for us.
As we came out of that, I raised the question of how do we achieve this
holy life? So many people have erroneous ideas about holy living. They confuse
holy living with moral living. Not that holy living is immoral, but it’s
different. An unbeliever can live a moral life. Someone who is involved in a
cult can live a moral life.
The moral life is very different from the spiritual life. The spiritual
life is enhanced and empowered by the Word of God and the Spirit of God as that
which sets it apart as distinct from simply moral living.
First of all we need to think as God thinks (Romans 12:2). We need to
quit thinking like Satan and the world think. That’s the same verse, Romans
12:2. We are not to be conformed to the world, which is Satan’s system of
thinking manifested through the various cultures of the world, but to be
transformed by the renewing of our minds.
Third, we need to focus on the end game. That’s what Peter is talking
about consistently, all the way through here, that our present behavior needs
to be shaped by our understanding of what takes place in the future at the
Judgment Seat of Christ and beyond.
In 1 Peter 1:17 he says, “And if
you call on the Father …” Then he defines the Father in terms of future
judgment. He is the One “who without
partiality judges according to each one’s work.”
I pointed out last time that this phrase of judging without partiality
according to each one’s work is sandwiched between two uses of the word that’s
translated “conduct”. That’s our behavior, the sum total of our lifestyle.
1 Peter 1:15, “But as He who
called you is holy, you also be holy in all your conduct.” That’s the noun ANASTROPHE.
This word is a very broad word. The root meaning of this word means to turn
around, but it came to be applied in one of its several key nuances to refer to
a person’s conduct, a person’s way of life.
It’s used in the Old Testament to refer to a person’s walk, their
lifestyle, how they walk, how they live. That’s the sum total there. 1 Peter
1:15 uses the noun and 1 Peter 1:17 uses the verb in terms of the command to
conduct yourselves, that is to live your life, to manage your way of life, to oversee
your lifestyle through the time of our stay here by means of fear. That is fear
of God.
That takes us back to an objective standard which is the Word of God.
The fear of the Lord is the beginning of wisdom. We’re to get wisdom and
knowledge. We get that from the Word of God. It takes us back to doctrinal
orientation.
This word becomes a very important word. We have the verb form here and
we also have the noun form that shows up in various other verses. So the noun
form is the word ANASTROPHE.
We see that in verse 15 which we just talked about. Then we’ll see it
again when we get into 1 Peter 1:18. The structure and the grammar of verse 18
give us the reason for the command. We are to conduct our lives in fear. Why, on
what basis? How do we do that?
It’s because we know something about why we were saved and how we were
saved. Sometimes I hear people and I’ve been critical too when you go to some
churches and you sort of hear the gospel a thousand and one ways and then you
repeat. After ten years you’re heard the gospel maybe ten thousand times. Each
one’s a little different, but it just never gets off of the dime into the
spiritual life.
You can be critical of that and I can be critical of that because
there’s so much more that needs to be taught from the Word. One of the values
of that is that it constantly reminds people of what was done to save us. That
is valuable. That is what Peter is getting at here. The motivation.
One motivation of our spiritual life is having a great appreciation for
what the Lord Jesus Christ went through on the Cross, the full dimension of
that salvation, and what He provided for us in terms of eternal life.
This idea of our lifestyle, how we live, is a major theme all through
both 1 Peter and 2 Peter. In 2 Peter it’s used with some negative adjectives to
talk about not having an empty or negative lifestyle, a wrong lifestyle, but
here in 1 Peter it’s mostly positive.
In 1 Peter 2:12 in just the next chapter he says, “Having your conduct [living your lifestyle] honorable among the Gentiles, that when they speak against you as
evildoers, they may, by your good works which they observe, glorify God in the
day of visitation.”
Just like in 1 Peter 1:17 that uses the verb ANASTREPHO in
close connection with the command to be holy and in relation to works, so we
have that same connection here in 1 Peter 2:12, saying that works relate to the
general lifestyle of any believer. It’s not just focusing on any specific moral
actions or obedience to the Law but it refers to our overall conduct at all
times.
In 1 Peter 3 Peter relates it to the lifestyle of wives. He says that
wives are to be submissive to their own husbands. “Even if some do not obey the word, they, without a word, may be won by
the conduct [lifestyle, everything from priorities to behavior] of their wives when they observe your chaste
conduct accompanied by fear.” Here we have this term “conduct” once again
associated with the word fear.
When we get to 1 Peter 3:16 Peter says, “Having a good conscience, that when they defame you as evildoers, those
who revile your good conduct [same word] in Christ may be ashamed.” So this is Peter’s emphasis here and
this is why when he brings this up in 1 Peter 1:17 he’s talking about the fact
that God is judging each one according to their work.
I've brought in this chart with a timeline going back to the cross. We
have the present Church Age ending with the Rapture at which time we have the
Judgment Seat of Christ, known as the Bema Seat.
This is followed by the seven years of Tribulation and the Second Coming
of Christ. This involves the first resurrections: Christ the first fruits, then
the Rapture of the Church, the two witnesses that are taken to Heaven
(translated to Heaven at the mid-point of the Tribulation), and then the resurrection
of the Old Testament and the Tribulational martyrs at
the end of the Tribulation.
Then there’s a judgment for the nations, the separation of the sheep and
the goats. There’s a judgment for the Antichrist and the False Prophet who are
sent directly to the Lake of Fire. These judgments take place. There are also
judgments of the Jews who survive, the Gentiles who survive, the Old Testament
saints, and Tribulation saints.
These are the ones who die as well as those who survive. Then we have
the Millennial Kingdom, and the Second Resurrection, which is the unsaved.
That’s the Great White Throne judgment where we saw last time that they are
judged according to their works.
The last thing that happens is Satan is cast into the Lake of Fire
following the rebellion at the end of the Millennial Kingdom.
We have this judgment according to their works. What we saw last time
was that based on Titus 2, Ephesians 2:8–9, and Romans 4 and Galatians 2:16, we
are not justified by works. We are not saved according to our works. So what is
this judgment according to works? It has to mean that it has to do with something
than our eternal destiny, something other than going to Heaven.
It has to do with our rewards and roles and responsibilities in the
Kingdom and on into the Eternal State. At the very end of the New Testament in
Revelation 22:12 Jesus says, “And behold,
I am coming quickly [when I come all of these things will happen very
rapidly, one after another] and My reward
is with Me, to give to every one according to his work.”
A definite connection there. Rewards are earned. They’re not freely
given. Salvation is freely given so there’s a distinction between rewards and
salvation. Salvation is freely given.
Rewards can be lost, that is, the potential rewards cannot be realized
through failure and lack of spiritual service and spiritual growth. In 2 John 8
John says, “Look to yourselves, that we
do not lose those things we worked for, but that we may receive a full reward.”
Again John is talking about works. That’s the lifestyle of the believer
in terms of obedience.
That brought us to talking about the Judgment Seat of Christ. I don’t
think we got a whole lot further than this. One of the things I didn’t get to
last time due to a lack of time, but I talked about a way in which you can
witness to Jewish people by going through this issue of righteousness.
We’re not saved according to works of righteousness. Galatians 5:16 says
we’re not justified by the works of the Law. So how was someone justified in
the Old Testament? We went through passages in the Old Testament like Isaiah
64:6 talking about “our works of
righteousness are like filthy rags.”
How do we get righteous? Abraham in Genesis 15:6 received righteousness
by faith. Because of his faith God imputed to him righteousness. We then looked
at Isaiah 53:10–12 that it is the Righteous Servant, God’s Suffering Servant,
who is righteous and will justify many.
All through those verses the key word is tzedaqah, which is the word that
resonates in rabbinical theology in the Second Temple period and on into
present Judaism as good works and good deeds. Sometimes they even translate it
as charity.
The question often comes up about how Jews were saved? Are they saved
today on the same basis they were saved in the Old Testament or in the New
Testament? Or, are they saved in another way?
Some people see there are many, very pious Jews. This has been a
motivation from several groups, as I mentioned in the past, to somehow try to
change the dynamics of how Jewish people are saved. Are they saved on the basis
of another covenant, which is one view?
Others say no, that we misunderstood what Paul is talking about when he
talks about the works of the Law. That that just
refers to the ceremonial and doesn’t refer to the moral aspects of the Law.
Jews are saved by trusting in Jesus as the Messiah just as every person
is. That’s our only means of salvation. Some people ask what about a situation
like the Holocaust. What about the Holocaust?
There were almost six million Jews who were killed in the Holocaust.
They were rounded up like cattle, horribly put in box cars, taken off to places
like Treblinka and Auschwitz where they were just basically taken off the
trains and put in gas chambers or shot. How would they ever hear about the
gospel? Have you ever wondered about that? Have you ever thought that maybe a
few of them heard about the gospel?
Let me tell you. I’ve been doing a lot of reading. As you know, I’m
leaving in another week to go to Israel to study in a study course at Yad Vashem on the
holocaust, so I’ve been doing a lot of background reading and checking on a few
things.
One of the issues that comes up, and I’ve read extensively on this, is
that it just seems like a massive conspiracy of ineptness and procrastination
as well as some anti-Semitism that prevented anyone from rescuing the Jewish
people. The question is why people didn’t speak up more.
Of course, who is the usual whipping boy for most people? Can you think
of the word? If you’re thinking fundamentalist or dispensationalist, you’ve got
it. We’re everybody’s whipping boy. “Those ‘fundies’
are just passive. They never get involved in social things. They’re just
concerned about the gospel.”
That’s actually not true. What I’m reading from is a book, rather a
doctrinal dissertation by Jim Owen who teaches at the Master’s Seminary called The Hidden History of the Historic
Fundamentalists 1933–1948: Reconsidering the Historic Fundamentalists’ Response
to the Upheavals, Hardships, and Horrors of the 1930s and 1940s. He has
done a masterful work at demonstrating that the fundamentalists were not these
passive, do-nothing kind of people. They were involved, but their priority was
always the gospel. He makes that clear in a lot of different areas.
I haven’t read everything in this dissertation. I’ve spot-read it and
read different chapters. One of the things we ought to remember is that coming
out of the fundamentalist/modernist controversy in the beginning of the 20th
century is that most of the major denominations managed to hang on to the
universities, the colleges, the seminaries, the churches, the properties, and
the money.
What happens is that by the end of the 1920s, the Bible-believing
Christians who have separated don’t have the schools and the money and the bank
accounts any more. They are limited in terms of what they can do. They weren’t
totally without some prestige. Owen points out there were several major
journals such as Moody Monthly,
Donald Grey Barnhouse’s journal called Revelation, another journal called The King’s Business, another journal
called The Sunday School Times, and Prophecy Monthly that did publish
articles.
The fundamentalists, dispensational fundamentalist, were among the very
first, if not the very first, to warn about the Holocaust. Where did they get
their information? They got their information from many Jewish missionary
Hebrew Christian-based mission organizations such as the London Society for the
Propagation of the Gospel Among the Jews that had had missionaries in Eastern Europe
for almost 100 years—at least since the 1830s.
As a result of that, there was a huge revival that took place in Eastern
Europe in what was known as the Pale of Settlement. Today we refer to it as the
Baltic States, Lithuania, Latvia, and those areas such as Poland, Belarus,
Ukraine, and, of course, the boundaries have all changed since that time.
A lot was going on. One thing Owen mentioned here is that every year at
Moody Memorial Church in Chicago they had what they called then “Palestine
Week”. Today they call it “Israel Week”. Back then Palestine meant Israel and
it referred to Jews. The Palestinians were Jews until Arafat co-opted the term
in the early 1960s.
Owen points out that in one of the sermons the pastor was quoting an
article that was published in a Jewish Orthodox publication. They had printed a
telegram from Poland where they were complaining that it was reaching almost a
plague proportion of the number of young people willingly converting to
Christianity. Isn’t that interesting?
See, because there was this close connection between the evangelicals in
the U.S. and these Hebrew missionary groups, those Hebrew missionary groups
were also feeding intelligence back to their home churches, back to their home
organizations, that was talking about the increase in anti-Semitism in Eastern
Europe and the impact of the gospel in Eastern Europe.
As early as 1931, Donald Grey Barnhouse, who
was the pastor of the Tenth Philadelphia Church in Philadelphia, was sort of
the Chuck Swindoll or John MacArthur in his
generation. He was on the radio all the time. He had many different
publications. He published a regular magazine, maybe monthly. He was the editor
of it and as early as 1931 he was drawing attention to Hitler’s views in
Germany and how his fellow fascist wanted to ghettoize them.
In 1933 he devoted at least four major articles in the issues [of his
magazine] dealing with anti-Semitism. He also talked about everything beginning
to happen in Germany. In an editorial entitled “Blood of the Jews”, he
stressed, yet again, because of the growing anti-Semitism [which resonates
today] that Christians must go out of their way to speak kindly to the Jews and
support them.
In an article called “Tomorrow Jewish Travail”, he dealt with the
increasing acts of anti-Semitism in Germany which, because it was so
widespread, it had to have the approval of the government. That is, what he’s
saying is that there were so many of these incidents taking place that the
government had to approve of them. It goes on to talk about those things.
During the Chafer
Conference we had a Jewish missionary here. Have you seen the video of the
Seder presentation he did? It was very good. He had a great sense of humor and
Bill (Guillermo) Katz was his name. The president of the organization he’s
with, Chosen Ministries, is a guy named Mitchell Glaser. He got his Ph.D. from
Fuller Seminary.
He’s footnoted in this book and it’s a good summary. He said that he
wrote in his doctrinal presentation, which I’m reading right now and it’s just
a massive collection of information, a lot of which has its source in not what
the missionaries reported saying, “Look this is what we’ve accomplished. We had
twenty conversions last week.”
Instead much of his evidence is from citations from letters from Rabbis
and organizations in Eastern Europe who are saying, “Give us help because we’ve
got so many of our people converting to Christianity.”
Glaser has evidence that entire villages in Lithuania were converting to
Christ. This was in the period between World War I and World War II. If you
think of that, most of those Jews who converted to Christianity in that time
period ended up where? They were being rounded up and sent to the death camps.
Do you think they kept their mouths silent? I don’t think so.
In this book he cites statistics that indicate somewhere between 250,000
and 300,000 Jewish Christians were arrested and sent to the death camps. These
weren’t converts. They were already Christians before they got sent to the
death camps. So you have 250,000 to 300,000 evangelists going to the death
camps.
We don’t have any idea how many people heard the gospel and how many
people might have responded to the gospel. Glaser says in his dissertation
that, “Nothing could compare with the Jewish people who became believers in
Jesus between the wars.”
He believes, according to his quote that, “the number of Jews who became
Christians during the first third of the 20th century may have been
more than 230,000.” He has lots of documentation for that. There’s some other
information about that, as well.
Another comment from the President of Moody Bible Institute, Will
Houghton, quoted this article that was from a Jewish Orthodox publication. It
says, “Just before the breakup of Poland, the New York Morning Journal, which is the official organ of Jewish
Orthodoxy in America, published a cable from Warsaw that said the spread of
Christianity among the Jewish school youth in Warsaw is truly assuming
proportions of a mass movement.” Isn’t that amazing? It’s just phenomenal what
was going on at that particular time.
Then there’s a report from the Swedish-Israel Mission (SIM) that was
located in Vienna. They had a church and chapel and cite several similar kinds
of documentary evidence that when the Anschluss took
place, when Germany took over Austria, it literally scared the hell out of the
Jewish community. They realized their days were numbered. They knew to take
Hitler seriously.
One of the reports from the SIM mission, which was temporarily closed
and then re-opened, said, “For the first time not only the chapel, but even the
big entrance hall was crowded by Jews of the highest rank and education and by
the poorest as well. Now all were eager to listen to the gospel of salvation
and life everlasting. None of us will ever forget that service. Not only
because of the spirit resting upon the congregation, but because it began a
wonderful revival that lasted summer and winter until June 1941 when the
Gestapo forbade the preaching of the gospel to the Jews. During that time
hundreds of Jews in Vienna were converted and became believing Christians. Many
of them had to suffer even death for Christ and thus, won the crown of glory.
The hunger for the Word of God was so great that at the outbreak of the war in September
1939, we had to double the morning service every Sunday. These, our fellow
Christians, received strength of belief so desperately needed in the times
ahead.”
Isn’t that tremendous? We never know whenever we witness, whenever we
give the gospel to anyone, that the seed is being planted and how God’s going
to use that or how it’s going to grow. We need to be prepared and have this
skill set ready to use whenever we’re witnessing to anyone.
Memorize about fifteen or twenty good verses, Old Testament and New
Testament. Be able to give someone the entire gospel without ever leaving the
Old Testament. Always be ready as we’ll learn in 1 Peter 3:15 to give an answer
for the hope that is in you.
We will be evaluated. It’s an evaluation to expose how much we did in
obedience, not to show how much we failed.
2 Corinthians 5:10 says “we must
all appear before the Judgment Seat of Christ so that each one can be recompensed
for his deeds in the body, according to what he has done, whether good or bad.”
We need to understand this a little bit. I want to go through some of
the details. BEMA is the word there and refers to the dais, which refers to an elevated
platform.
This is seen historically. Here is the judgment seat of Gallio in Corinth. I showed you these pictures last time.
This is a picture of when I was there a few years ago with Tommy, Tim LaHaye, and Ed Hindson. This is
where judgments took place.
The basis for this judgment is the work. This is talked about in this
passage.
Remember it’s sandwiched in between the two uses of the word ANASTREPHO.
The verb and the noun are both used there indicating the product of someone’s
life. That’s going to come back when we look at the 1 Corinthians 3 passage
dealing with the Judgment Seat of Christ. It’s the product of our life that is
being evaluated.
This is the same word that Jesus used in Revelation 22:12, “My reward is with me to give to every man
according to his work.”
As we saw in Ephesians 2:8–9 and Titus 3:5 we are not saved on the basis
of work. This is something else. This is the works that are mentioned in
Ephesians 2:10, a verse that many people don’t memorize. They memorize
Ephesians 2:8–9 but they don’t memorize Ephesians 2:10, “For we are His workmanship, created in Christ Jesus for good works.”
That doesn’t mean if you don’t have them that you weren’t saved but
that’s your purpose. That’s why we were saved, so that we enter into Christian
service. We grow to maturity and we serve the Lord in many different ways, but
these works are not just doing good, not just serving the Lord, not just being
involved in different things. There’s a prerequisite and that prerequisite is
being in fellowship.
It’s walking by the Spirit. When we’re out of fellowship then according
to Romans 8:1–10 we’re walking according to the sin nature and not according to
the Spirit. In Galatians 5:16, we either walk according to the flesh or we walk
by means of the Spirit. He works in us and produces this divine good to
separate it from human good or moral good, which is what anyone can produce.
It’s distinguished this way.
Now we go back to 2 Corinthians 5:10 and I just want to point out the
verbs that are used in the Greek. It starts off that we must all appear. This
word in the Greek is the word DEI which indicates absolute necessity. We must.
We have to. This is not an option. Everyone must be evaluated because this is
how we are prepared for the coming Kingdom.
If you go in the military and you go through boot camp or basic
training, when you come out, depending on how well you did in basic training,
you get assigned your basic skill. In the army it’s your MOS. I
don’t know if they use that terminology in other services or not.
Basically you’re assigned what your job’s going to be. If you do really
well, then you’re going to get better options. If you don’t do so well, then
you don’t get the better options. This is the idea when we get out of this
life, there’s an evaluation and it will be determined what we’re going do in
the Millennial Kingdom and on into eternity.
Some people don’t like that idea. They want everybody to end up with the
same thing. That’s so much like Marxism it isn’t even funny. We see an element
of personal responsibility. The first divine institution comes into play here.
How we do, what we do with what God gives us, the potential He gives us at the
instant of salvation, becomes the basis for this evaluation.
It’s at the Judgment Seat of Christ, a term which we’ve already talked
about a little bit, where we are evaluated. The purpose of the Judgment Seat of
Christ is explained by this purpose clause that begins after the word “that”. “That each one may receive the things done in
the body.” That’s during this life, phase two.
It’s an interesting word used for receive. It’s the word KOMIZO,
which means an economic transaction. It means to get something back, to get
something in return for what you have invested in: to get a return on your
effort, to get a return on your labor.
If you go out and you work for someone for eight hours, then your time
has certain value and you’re paid a certain amount of money for how much work
you do per hour. That’s the idea. You’re going to get back for what you put
into it. You’ll receive the things back that are due to you because of what you
have done.
That first word, the things done
in the body, which is in italics in your English translation because there’s
not a Greek word that corresponds to it, but it makes sense and it’s just added
for smoothness of reading and understanding in an English Bible.
It says “that each one may receive
the things done in the body, according to what he has done.” This is an
interesting word because a lot of times you look at the word “done” which comes
from the word “to do”. The basic word in the Greek for doing something is the
word POIEO. You can just do it one time and you’ve done it.
This is the word PRASSO and PRASSO overlaps with POIEO. Sometimes there might not be a hard and fast distinction, but the idea
in PRASSO is not just something you’ve done once. It’s something you’ve
practiced, something that goes on and on, something that characterizes a
person’s life. That fits with the idea of the conduct, ANASTREPHO, of
a person’s life. Then in the body there are two categories of works. There’s
good and there’s bad.
There are a couple of Greek words for “good”. This is the word that has
to do with something of intrinsic value. Intrinsic value when we get to 1
Corinthians, chapter 3, we’ll see there are six different items that are used
to describe our works: gold, silver, and precious stones on the one hand, and
wood, hay, and straw on the other hand.
Gold, silver, and precious stones have an intrinsic value. They are
going to continue. They are going to endure. That’s why they’re used to
illustrate this good of intrinsic value. It’s that which is produced in us by
means of God the Holy Spirit as we walk by the Spirit and apply God’s Word. It
is God who produces this in us.
It refers to the fruit of the Spirit. It refers to evangelism in some
places. It refers to giving. It refers to many different things, overt, as well
as in terms of our thinking that relates to the Christian life.
There are actually two words for “bad” in the text. If you’ve got New
American Standard version, NIV, ESV, or some of the more modern translations, in
about four key older documents, there is the word PHAULOS. It
means something of inferior quality or ordinary.
There it would just mean the quality of something that is worthless. As
you go through life, as you walk by the Spirit, you’re going to produce what?
Good of intrinsic value.
If you are not walking by the Spirit you are going to produce things
that are worthless. That’s a more general term, but what else are you producing?
Well, in Galatians 5 you are walking according to the flesh, you’re producing
sin. That’s what’s in that list.
The Majority Text has the word KAKOS there. I believe the Majority Text is probably
the more accurate reading, but some people have objected to this on theological
grounds. They say that at the Judgment Seat of Christ we’re not judged for our
sins. That’s true. We’re not judged for our sins.
If we haven’t walked by the Spirit, then we’re not going to have
anything rewardable. It’s very clear that a rewards
statement is made in relation to sin in a believer’s life in Galatians 5:19–21.
At the beginning Paul makes this list. Now remember that a couple of
verses earlier in Galatians 5:16 Paul says, “Walk by means of the Spirit and you will not bring to conclusion the
works of the flesh.” Now he’s going to tell you what the works of the flesh
are.
“The works of the flesh are
evident.” It’s pretty clear that most people don’t need a whole lot of
insight, although if you’ve been a legalistic Christian for a long time you may
think that a lot of these aren’t really sins. Every once in a while I run into
someone who’s legalistic and they think they haven’t really sinned in a long
time because they limit the things that are sinful.
“The works of the flesh are
evident, which are: adultery, fornication, uncleanness …” That’s all overt
sins, but the next one, lewdness, is a mental attitude sin related to lust.
Idolatry–now idolatry can be either overt or a mental attitude sin. Paul
says that greed is idolatry. Sorcery–that’s the word PHARMAKIA,
which is the use of hallucinogenic drugs for religious purposes to try to get
in touch with God. It involves a lot of different things.
Hatred–a mental attitude sin. Contentions–that’s causing division among
people. Jealousy. So contentions can involve sins of the tongue as well as
mental attitude sins. Jealousies are mental attitude sins. Outbursts of
wrath–that’s both mental attitude sins going to overt sins.
Selfish ambitions–that’s mental attitude sins. Dissensions–that’s the
result of mental attitude sins. Heresies–that’s teaching false doctrine.
Envy–that’s a mental attitude sin.
Murder–that’s an overt sin. Drunkenness is an overt sin. Revelries is an
overt sin. And the like. Ah. That’s an interesting phrase. It’s not an
exhaustive list. If your sins aren’t there, it doesn’t mean they’re not sins.
There’s not an escape hatch there.
Paul is saying that he could go on and on and on and on. There are a lot
of different sin lists in the Bible and they’re not exhaustive. Human beings,
because of the power of the sin nature, can be extremely creative when it comes
to sin. I’m not going to ask for any testimonies right now. Jeff is prohibited
from giving us a testimony related to that when he gives the mission report
later. He can’t tell what anyone said on the mission field. Okay. I’m just
giving him a hard time.
As Paul finishes in Galatians 5:21 he says, “Of which I tell you beforehand, just as I also told you in time past,
that those who practice …” That’s why I went over to this verse. Practice.
It’s that same word we had in 2 Corinthians 5. It’s that word PRASSO.
It’s not referring to those who do such things one time or ten times.
No, it’s PRASSO. You’re out of fellowship. You’re not confessing sin and you’re not
getting back in fellowship. You’re not turning back to the Lord and dealing
with that so as a result you’re just continuously staying out of fellowship and
not producing anything of any eternal value.
He says, “That those who practice
such things will not inherit the kingdom of God.”
Now this is a whole other problem. There are a lot of people who think
that inheriting the Kingdom of God is another way of talking about entering
into Heaven or being saved. Remember, number one, in this passage Paul is
talking to those who are already believers. They’re already justified.
He’s made that very clear all through Galatians that he treats them as
those who are clearly justified. But he says that if you keep sinning, it’s not
that you’re going to lose your salvation, but you won’t inherit the Kingdom.
Inheriting the Kingdom is something that is beyond entering the Kingdom.
They may be in the Kingdom but not have possession or ownership, that
is, responsibilities and roles within the Kingdom.
What determines that takes us back to the Judgment Seat of Christ.
The next critical passage to go to is one that takes us back to Sunday
morning when we reviewed Matthew, and that is 1 Corinthians 3:11 and following,
“For no other foundation can anyone lay
than that which is laid, which is Jesus Christ.”
Remember this, Paul views the Corinthians as believers. He assumes,
based on his personal knowledge of having been there, that the people he’s
writing to have trusted in Jesus Christ as their Savior.
He also recognizes that they haven’t grown very much and there are some
real problems in that congregation. We’ll look at that in a few minutes. They
are as corrupt, still, as they were before they were saved. A lot of them
haven’t changed a whole lot, if any.
He’s warning them about the consequences of failure and disobedience in
the Christian life. So he says, “Now if
anyone builds on this foundation with gold, silver, precious stones,
[intrinsic good] wood, hay, straw [no
lasting value] …”
Then he says in 1 Corinthians 3:13, “Each
one’s work will become clear …” There’s that word “work” again. There’s an
evaluation at the Judgment Seat of Christ for work but it’s not for eternal
destiny. He says, “Each one’s work will
become clear; for the Day [Day of Christ, Day of Judgment] will declare it, because it will be revealed
by fire; and the fire will test each one’s work …” There’s that word “work”
again.
DOKIMAZO is
a Greek word that means test or evaluation. What’s important about that word is
that it’s a test to expose what’s good. It’s not a test to expose what’s bad.
So in the process here he uses the illustration as if you’re refining metal,
refining gold, or refining silver. When you put the metal in the refiner’s
fire, then what is destroyed are the impurities.
The wood, hay, and straw burns up. What’s left is what survives the
fire. What’s left is what has an eternal value. It’s not exposing the wood,
hay, and straw. It’s exposing that which is going to last into eternity.
Each one’s work is exposed for what kind it is, whether it’s good, AGATHOS, or
whether it’s bad, KAKOS. Remember, that sin has no value and will not survive whether it’s
moral good or whether it is something that is wrong or evil.
Paul uses the term “sin” in Galatians 5:19 and following to talk about
those sins. If someone lives in them and practices them, doesn’t get in
fellowship, or ever walk with the Lord, then they won’t inherit the Kingdom.
They’ll be there but they won’t inherit the Kingdom.
That’s what happens here. It says, “If
anyone’s work which he has built on it endures [you’ve got AGATHOS] you’re going to receive a reward.”
1 Corinthians 3:15, “If anyone’s
work is burned [it’s KAKOS, no eternal value, wood, hay, and straw] he will suffer loss.” He won’t realize the rewards that God set
aside for him. “But he himself will be
saved …” There is a Phase One term. He’s going to be saved. We’re not saved
by works. We’re saved by grace.
They’re going to be saved and spend eternity with God in the Kingdom and
in Heaven. But guess what? They’re not going to be owners or participants in
the Kingdom. No roles or responsibilities. They won’t be ruling and reigning
with Christ.
“If anyone’s work is burned, he
will suffer loss; but he himself will be saved, yet so as through fire.”
What do we conclude from this?
One, there will be an evaluation for every believer’s life. Every one of
us is going to have an evaluation. We can’t determine now, none of us can look
at our life and figure when we were in or out of fellowship. We can’t do it.
It’s impossible. We can’t figure it out so all you can do is keep short
accounts. There will be an evaluation.
Two, the issue isn’t sin or salvation, the issue is to reward
faithfulness, to reward service, to reward spiritual growth, to reward time
spent that has been redeemed walking by means of God the Holy Spirit.
Three, the Judgment Seat of Christ is for believers only. It’s not for
unbelievers. If anyone fails, it’s not that they go to the Lake of Fire.
They’re saved, yet as through fire.
The fourth point is that the Judgment Seat is described in cultural
terms. It could refer to either a civil adjudication or the seat of the judges
in an athletic contest. They determine who wins and who doesn’t. That’s going
to show up in a number of things later on.
The issue is for us to live a certain way. That doesn’t just involve an
external lifestyle. That’s where legalism creeps in. Legalism creeps in because
you create a little list, saying, “Oh, I have to not do these five things, or
these six or seven things, and if I don’t do them, I’m okay.”
It has to do with a relationship with God where you’re walking by the
Spirit and learning the Word.
Now there’s one other passage I want to go through. Because of time I’ll
just go through the slides because it deals once again with this problem of
understanding inheriting the Kingdom and this problem of dealing with sin. Sin
impacts the Judgment Seat of Christ, not because these sins weren’t judged at
the cross.
It’s because if you have ten hours in your life and you spend nine hours
and fifty-nine minutes walking by the sin nature and one minute walking by the
Holy Spirit, you’re going to come up with nothing, nada at the Judgment Seat of
Christ. It’s not because you’re being judged at the Judgment Seat of Christ for
sin. It’s when the works are evaluated, there just isn’t going to be anything
there.
We have another one of those sin lists. There are several of them in
Scripture and they tend to end with some kind of statement related to failure
to inherit.
This is the one in 1 Corinthians 6:9–10. Turn in your Bible and we’ll
just touch on this. I haven’t covered this in a while. This is the kind of
thing you run into, especially if you’re talking to legalistic Christians,
those who haven’t been well taught in the Scriptures, or some that have, but
they just haven’t seen this put together this way.
1 Corinthians 6:11 is the one that’s the really critical one for
understanding this, but you have to understand verses 9 and 10 first. Paul
says, “Don’t you know that the
unrighteous will not inherit the kingdom of God?” What does he mean by
“unrighteous”? Does it mean positionally unrighteous? Or experientially
unrighteous? What exactly does it mean?
“Don’t you know that the
unrighteous will not inherit the kingdom of God? Do not be deceived. [Now
he defines unrighteous] Neither
fornicators, nor idolaters, nor adulterers, nor homosexuals, nor sodomites,
…” [I’m going to go to jail because I read this passage. If I were in New
England or Canada or some other places, I’d be going to jail because this is
hate speech.]
No, it’s just a list of sins. “Nor
thieves, nor covetous, nor drunkards, nor revilers, nor extortioners
will inherit the kingdom of God.”
There are two key things we have to understand here. One is what does it
mean to be unrighteous? And what does it mean to inherit the Kingdom? The term
inheriting the Kingdom is understood two ways by people, as I indicated when I
talked about Galatians 5.
One means to enter the Kingdom. That means that if you are a thief, if
you’re a drunk and have been thrown in the drunk tank, or an extortioner, you go to jail. Why do we even have a jail
ministry if these people can’t get saved? Isn’t that what it says?
If inherit the Kingdom means enter the Kingdom then why have a jail
ministry because they can’t get to Heaven because they’ve done these things.
That doesn’t even make sense.
Inherit the Kingdom has to mean something other than entering the Kingdom.
And that’s the second view: that it means to have a share in the privileges and
possession in the Kingdom. That is, ruling and reigning with Christ.
So the phrase “inherit the Kingdom” is used in six key passages: Matthew
25:34; 1 Corinthians 6:9–10, 15:50; Galatians 5:21; and Ephesians 5:5.
Ephesians 5:5 and Galatians 5:21 and 1 Corinthians 6:9–10 are the
critical ones. We’ve already looked at Galatians 5:21. Now we’re looking at
this one.
I broke it up this way because the introductory question is in verse 9.
The sin list is in 9b–10 and 11 is a conclusion. So we have to understand what
it means to be unrighteous. We have to understand what it means to inherit the
Kingdom. We have to understand this phrase, “Such were some of you. But you were washed, but you were sanctified,
but you were justified in the name of the Lord Jesus and by the Spirit of our
God.” Those are the two questions.
Now let’s understand something about who these Corinthians are because
when Paul says “such were some of you”
what has he been telling them they are? We’ll get to this is a minute. “Such were some of you.”
That word “you” is a second person plural. It’s probably a plural of
y’all. Such were all y’all. He’s talking to these Corinthians. We call them the
carnal Corinthians because that’s what Paul called them at the beginning of 1 Corinthians
3. They were carnal; there are hardly any of them that are really serious about
their relationship with God.
Let’s see how the whole congregation is characterized by Paul in this
epistle. He says they’re divisive and fractious in 1 Corinthians 1:10 and
following. He says they’re enthralled by Greek pagan philosophies. They’re more
concerned about Plato and Aristotle and Socrates and epitasis and many others
than they are with what Jesus and Paul have taught them.
They’re carnal and filled with jealousy and strife in 1 Corinthians
3:1–3. They’re self-important in 1 Corinthians 4:8. They’re filled with
boasting in 1 Corinthians 1:29, 3:18, and 4:7. They’re arrogant in 1
Corinthians 3:6, 4:7, and 4:18.
They’re licentious, sexually licentious, and morally permissive in 1
Corinthians 5. That’s what precedes this chapter. They don’t make an issue out
of all of this sexual immorality. It doesn’t bother them. They’re sexually
immoral after this chapter in 1 Corinthians 7.
In Chapter 11 he describes them as gluttonous drunkards. They’re getting
drunk at the Lord’s Table. They were wonderful people and they were a party
town! They had a big time! Remember it wasn’t any different from Houston.
Corinth was a harbor town. People were coming there from all over the world,
just like Houston. I think studies have shown Houston has a more diverse
population than any city in the world.
They’ve come here to hear you give them the gospel.
They were self-absorbed and pagan in their view of the spiritual gifts.
1 Corinthians 12–14.
Paul really doesn’t think of the people he’s writing to as being
experientially righteous.
We’ve talked about inheritance, the second word here. There are two key
words. ADIKOS. DIKOS refers to righteousness, that which is just. The “A” in front of it
refers to something that’s not. Does this mean “not righteous,” indicating
those who are not positionally righteous or unsaved or does it refer to
wrongdoers? I think it refers to wrongdoers.
People go to 1 Corinthians 6:1 where ADIKOS is used and say that
it sounds like unbelievers. Paul says, “Do
any one of you, when he has a case against his neighbor, dare to go to law
before the unrighteous, and not before the saints?” That probably refers to
unbelievers at this point for two reasons.
Reason # 1 is it has that definite article for “the” in front of it in
the Greek and secondly, it’s contrasted against believers, the saints. Saints
can also be rebellious just like I’ve listed with the Corinthians.
When we get down to 1 Corinthians 6:9 we have this word ADIKOS
used again and there’s no article with it. In English “the” is in italics which
means it’s not there in the Greek. That’s important.
The verse right before verse 9, which is verse 8, says, “You yourselves do wrong.” That’s the word
ADIKOS: wrongdoers.
There’s a difference between being positionally unrighteous and just
being someone who sins, who does wrong things. All Christians do wrong things.
Verse 8 is the immediate context for verse 9, not verse 1. It says, “You yourselves do wrong and do these things
to your brethren.” He’s assuming they’re Christians, isn’t he? They’re
doing wrong things to their fellow believers, the brethren.
Jody Dillow states this in his Reign of the Servant Kings, “The phrase
in verse 9 is not the same as the wicked or unrighteous in verse 1. In verse 1
the adjective has the article and it is definite, referring to a class of
people. In verse 9 it’s without the article. The articular
construction emphasizes identity; the anarthrous
[without the article] construction emphasizes character. Because the same word
is used twice, once with the article (verse 1) and once without it (verse 9),
it may be justifiable to press for the standard grammatical distinction here.
If so, then the ADIKOS of verse 9 are not ‘the wicked’ [or the unrighteous] of verse 1. They
are not of that definite class of people who are non-Christians. Rather, as to
their behavior traits they’re behaving in an unrighteous manner or character.”
They’re acting like unbelievers.
“In other words, the use of ‘the wicked’ in verse 1 signifies ‘being,’
but the use of ‘wicked’ in verse 9 signifies not being, but ‘doing’ [just
behavior] and that was their problem.”
Those who are living like unbelievers are not going to inherit the
Kingdom. They’ll be there but they won’t inherit.
Now when Paul says in verse 11 “such
were some of you”, we have to look at that phrase “some of you”.
“Some” is a subset of a broad category you or you all. Here we have our
graph. In yellow we have you all, the whole group.
“Some” represents a subset of the whole group.
There are two ways to interpret this phrase.
The common way is that the “some” of you is a smaller group of believers
in a larger group of unbelievers.
It would look like this. You all are unbelievers but some of you were
believers. But when Paul says “such were
some of you all,” the “you all” was not referring to the unbelievers in
Corinth.
It’s referring to the Corinthians in the Corinthian church that he’s
addressing that he treats as believers.
So the “some” must refer to a smaller group of believers within a larger
group of believers.
The yellow represents the “you all”. They’re believers but they haven’t
changed. They’re still living like they did before they were saved.
He says, “And such were some of
you.” In other words a small subset has changed. They’re spiritual
believers. They’re walking by the Spirit and they’re changing. They’re not
characterized by what was there.
So he says in verse 11, “such were
some of you all. But all y’all were washed,
but all y’all were sanctified, but all y’all were justified in the name of the
Lord Jesus” and only some of them experienced any change.
Okay, ADIKOS in verse 9 does not refer to unbelievers. It refers to the wrongdoer in
verse 8. The context is therefore addressing believers, that only believers are
heirs of God.
In verses 9–10 inheritance is based on human action. These believers are
in danger of losing rewards.
So we can sin and treat 1 John 1:9 as a license to sin, but the danger
is a loss of reward. Let’s close in prayer.
Closing Prayer
“Father, thank You for this time we’ve had together. Challenge us with
what we’ve learned about this important distinction we have in the Christian
life. That we either walk by the Spirit or we walk according to the sin nature
and it will impact the end game at the Judgment Seat of Christ.
We need to live each day in light of eternity and live each day in light
of future evaluation at the Judgment Seat of Christ. We pray that we would be
responsive to that challenge. In Christ’s name. Amen.”