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The Final Judgment: Judged by Our Works or Saved by Grace?

By Allen Dvorak

Calvin: “Life’s a lot more fun when you aren't responsible for your actions.” ― Bill Watterson, The Complete Calvin and Hobbes

Introduction One of the moral principles that many in our modern western culture have abandoned is the principle of personal accountability. It seems that the tendency of people in general is to try to escape the consequences of poor choices or misbehavior by finding someone else to blame for such decisions. Adam blamed “the woman whom you gave to be with me” and Eve claimed “the serpent deceived me.”1 Whether it is our parents, the Internet, the “other” political party, global warming or the serpent in our lives, there is always someone or something else to blame. The Scriptures, however, strongly emphasize accountability from “cover to cover.” As will be noted later, both the Old Testament and the New Testament are replete with passages affirming that man will be judged (repaid) according to his works. Even the first couple, Adam and Eve, did not escape the consequences of their disobedience to God’s command regarding the fruit of the tree of the knowledge of good and evil. Perhaps it is ironic that the same story of the first sin is also the occasion of the first prophecy regarding God’s plan to ultimately provide grace to a sinful humanity. The spiritual condition of the sinful couple manifested the need for divine grace and the promise concerning the woman’s seed anticipated the provision of that grace. Furthermore, I would argue that the whole story of the Bible is that of the development of God’s plan to provide grace to sinful men for the purpose of restoring them to fellowship with their Creator. As will be developed in greater detail later, it is obvious from Scripture that God never intended that man be justified by his own merit, but through divine grace. The Law of Moses, for example, was not representative of a failed attempt by God to create a righteous people for His name, thus requiring the Almighty to “re-tool” and instead offer man a way to enjoy righteousness through the grace offered in the gospel of Jesus Christ. Passages that affirm the final judgment of mankind will be on the basis of “works” seem to conflict with the biblical truth that salvation is available to man only through divine grace. How are we to understand these two affirmations? It is this apparent paradox, the conflict between promised human accountability and divine grace that constitutes the                                                                                                                1 Genesis 3:12-13. All Scripture citations are from the English Standard Version, unless otherwise noted.

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subject matter of this study. How can man be held accountable for his works at the final judgment at the same time that God shows His grace toward man?

Judged by Works Although the general principle of accountability is seen throughout the Scriptures, it is made especially clear in the provisions of God’s covenant with Israel. In the Hittite vassal treaty genre of Deuteronomy, the Lord stated the blessings or curses to be received by the nation “in time,” depending on her conduct. She was held responsible for her obedience or disobedience to the covenant.

1 “And if you faithfully obey the voice of the Lord your God, being careful to do all his commandments that I command you today, the Lord your God will set you high above all the nations of the earth. 2 And all these blessings shall come upon you and overtake you, if you obey the voice of the Lord your God…15 “But if you will not obey the voice of the Lord your God or be careful to do all his commandments and his statutes that I command you today, then all these curses shall come upon you and overtake you. (Deuteronomy 28:1-2, 15)

One also does not have to look hard in the Scriptures to find passages that set forth the principle of individual or personal accountability, i.e., judgment according to one’s works. Some example passages are cited below. Old Testament2

28 “If there is famine in the land, if there is pestilence or blight or mildew or locust or caterpillar, if their enemies besiege them in the land at their gates, whatever plague, whatever sickness there is, 29 whatever prayer, whatever plea is made by any man or by all your people Israel, each knowing his own affliction and his own sorrow and stretching out his hands toward this house, 30 then hear from heaven your dwelling place and forgive and render to each whose heart you know, according to all his ways, for you, you only, know the hearts of the children of mankind, 31 that they may fear you and walk in your ways all the days that they live in the land that you gave to our fathers. (2 Chronicles 6:28-31)

For according to the work of a man he will repay him, and according to his ways he will make it befall him. (Job 34:11; Elihu speaking) and that to you, O Lord, belongs steadfast love. For you will render to a man according to his work. (Psalm 62:12)

If you say, “Behold, we did not know this,” does not he who weighs the heart perceive it? Does not he who keeps watch over your soul know it, and will he not repay man according to his work? (Proverbs 24:12)

                                                                                                               2 Other examples include: Ezekiel 18:30 and Hosea 12:2.

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13 The end of the matter; all has been heard. Fear God and keep his commandments, for this is the whole duty of man. 14 For God will bring every deed into judgment, with every secret thing, whether good or evil. (Ecclesiastes 12:13-14)

“I the Lord search the heart and test the mind, to give every man according to his ways, according to the fruit of his deeds.” (Jeremiah 17:10)

18 You show steadfast love to thousands, but you repay the guilt of fathers to their children after them, O great and mighty God, whose name is the Lord of hosts, 19 great in counsel and mighty in deed, whose eyes are open to all the ways of the children of man, rewarding each one according to his ways and according to the fruit of his deeds. (Jeremiah 32:18-19)

Yet you say, ‘The way of the Lord is not just.’ O house of Israel, I will judge each of you according to his ways.” (Ezekiel 33:20)

New Testament3

36 I tell you, on the day of judgment people will give account for every careless word they speak, 37 for by your words you will be justified, and by your words you will be condemned.” (Matthew 12:36-37) For the Son of Man is going to come with his angels in the glory of his Father, and then he will repay each person according to what he has done. (Matthew 16:27) 28 Do not marvel at this, for an hour is coming when all who are in the tombs will hear his voice 29 and come out, those who have done good to the resurrection of life, and those who have done evil to the resurrection of judgment. (John 5:28-29) 6 He will render to each one according to his works: 7 to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life; 8 but for those who are self-seeking and do not obey the truth, but obey unrighteousness, there will be wrath and fury. 9 There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek, 10 but glory and honor and peace for everyone who does good, the Jew first and also the Greek. 11 For God shows no partiality. (Romans 2:6-11) 10 Why do you pass judgment on your brother? Or you, why do you despise your brother? For we will all stand before the judgment seat of God; 11 for it is written, “As I live, says the Lord, every knee shall bow to me, and every tongue shall confess to God.” 12 So then each of us will give an account of himself to God. (Romans 14:10-12)

                                                                                                               3 Other examples include: Matthew 7:21-23; 25:31-46; 1 Corinthians 3:11-15 (to be discussed later in the context of degrees of reward and punishment) and Ephesians 6:8.

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Therefore do not pronounce judgment before the time, before the Lord comes, who will bring to light the things now hidden in darkness and will disclose the purposes of the heart. Then each one will receive his commendation from God. (1 Corinthians 4:5) For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil. (2 Corinthians 5:10) 7 Do not be deceived: God is not mocked, for whatever one sows, that will he also reap. 8 For the one who sows to his own flesh will from the flesh reap corruption, but the one who sows to the Spirit will from the Spirit reap eternal life. 9 And let us not grow weary of doing good, for in due season we will reap, if we do not give up. 10 So then, as we have opportunity, let us do good to everyone, and especially to those who are of the household of faith. (Galatians 6:7-10) Whatever you do, work heartily, as for the Lord and not for men, 24 knowing that from the Lord you will receive the inheritance as your reward. You are serving the Lord Christ. (Colossians 3:23-24) and I will strike her children dead. And all the churches will know that I am he who searches mind and heart, and I will give to each of you according to your works. (Revelation 2:23) 11 Then I saw a great white throne and him who was seated on it. From his presence earth and sky fled away, and no place was found for them. 12 And I saw the dead, great and small, standing before the throne, and books were opened. Then another book was opened, which is the book of life. And the dead were judged by what was written in the books, according to what they had done. 13 And the sea gave up the dead who were in it, Death and Hades gave up the dead who were in them, and they were judged, each one of them, according to what they had done. 14 Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. 15 And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire. (Revelation 20:11-15) “Behold, I am coming soon, bringing my recompense with me, to repay each one for what he has done. (Revelation 22:12)

It is a fair question, however, to ask if some of these passages regarding “judgment according to works” have to do with temporal judgments rather than the final judgment.4 There is certainly no doubt that sin often brings consequences in this life. Even temporal judgments can probably be divided into at least two classes: 1) judgment by means of the

                                                                                                               4 One could argue convincingly that Revelation 2:23 is about temporal judgment. In addition, the “coming” mentioned in Revelation 22:12 seems clearly to be a temporal judgment against the persecutors of Christians rather than a reference to the second coming of Christ that will immediately precede the final judgment.

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natural consequences of one’s actions5 and, 2) judgment by means of supernatural intervention in the affairs of men.6 As already noted, the blessings and curses of the Deuteronomic covenant were realized in the time-space continuum, i.e., they were the temporal consequences of Israel’s conduct with respect to the covenant. In 2 Chronicles 6:28-31, Solomon prayed that the Lord would “render to each…according to all his ways” (v. 30) for the purpose of encouraging them to fear God and walk in His ways “all the days that they live in the land” (v. 31). Such encouragement would only come from temporal consequences as opposed to reward or punishment after death. It might seem that these passages which speak about being judged according to our works “in time” (with reference to temporal judgments) offer a solution to the apparent paradox that is the subject of our study. In fact, of the Old Testament passages previously noted, one would be hard pressed to cite one in which the “judgment” is clearly a reference to the final judgment. That observation has caused some to suggest that passages which speak of judgment according to works are only talking about temporal judgments and not the final judgment. The final judgment will reflect salvation by grace through faith. The apparent disharmony between “judgment according to works” and “salvation by grace through faith” is resolved by appealing to two different types of judgment (temporal and eschatological). While many (all?) of the Old Testament passages might be assayed in this fashion, there are plenty of New Testament passages that will not permit this same assessment. For example, Paul’s warning to the Corinthians is clearly about being judged according to their works at the final judgment (2 Corinthians 5:10 – “we must all appear before the judgment seat of Christ”). The same thing could be concluded about Romans 14:10-12 (“we will all stand before the judgment seat of God”).7 More example passages could be marshaled, but these will suffice to show that “writing off” the “judgment according to works” passages to temporal judgments will not work in every case.

Saved by Grace Through Faith At the same time that one can easily demonstrate the theme of personal accountability throughout the Scriptures, it is also evident that God’s Word teaches that salvation is by grace. Even the Law of Moses, by means of animal sacrifices, foreshadowed the divine grace available in the sacrifice of Jesus.

                                                                                                               5 For example, physical sickness resulting from the abuse of alcohol. 6 For example, Gehazi was punished (judged) for his avarice by having the leprosy of Naaman “cling” to him (2 Kings 5:27). This judgment was both temporal and of supernatural origin. 7 Other passages clearly referring to the final judgment include: Matthew 7:21-23; 12:36-37; 16:27; 25:31-46; 1 Corinthians 4:5 (if the “coming” of the Lord here is His second coming); Colossians 3:23-24 (“inheritance”).

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The psalmist notes that the Lord is “merciful and gracious” and “does not deal with us according to our sins, nor repay us according to our iniquities” (103:8, 10; see also vv. 11-13). Although the Law of Moses was “not of faith,”8 the intention of God to justify men by grace through faith is clearly evident, even in the Old Testament Scriptures.9 To borrow the words of the apostle Paul, “For Christ is the end of the law for righteousness to everyone who believes” (Romans 10:4). In his great treatise to the Romans on justification by faith, the apostle Paul argued the following points:

• By works of the law, no human being will be justified (Romans 3:20; see also Galatians 3:11).

• Instead, man is justified by divine grace as a gift (Romans 3:24). • Justification is by faith apart from works of the law (Romans 3:28). • No man is able to boast that he is justified by works (Romans 3:27; 4:2-3). • Righteousness apart from works is found in the blessing of forgiveness (Romans

4:6-8). To the Ephesians, Paul also specifically stated that man’s salvation is not “a result of works,” but that, in fact, Christians have been “created in Jesus Christ for good works.”

8 For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, 9 not a result of works, so that no one may boast. 10 For we are his workmanship, created in Christ Jesus for good works, which God prepared beforehand, that we should walk in them. (Ephesians 2:8-10)

Summary The apparent paradox of “judgment according to works” and “salvation by grace” is quite evident from the Scriptures already presented. McCoy notes the difficulty of harmonizing these two precepts, especially for Calvinists:

Therefore, the question must be asked, how does one harmonize verses like Romans 4:5 and Ephesians 2:8-9 with other verses like 2 Corinthians 5:10 and Revelation 22:12? And, what personal relevance does all of this have with our daily Christian attitudes and actions?”10

Steven Cole lays out the apparent paradox, betraying what appears to be a “low view of inspiration” at the same time:

                                                                                                               8 Galatians 3:10 – “Cursed be everyone who does not abide by all things written in the Book of the Law, and do them.” See also Galatians 3:12; Leviticus 18:5 – “The one who does them shall live by them.” 9 E.g., Habakkuk 2:4 – “…the righteous shall live by his faith.” 10  McCoy.

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Here is where we come to grips with the question, Is Paul contradicting himself? Is he saying here that we’re saved by works? But later, he clearly says that we’re saved by faith (Rom. 3:20-28; 4:4-5; Gal. 3:11; Eph. 2:8-9; Phil. 3:9; etc.). Which is it?

I assume that Paul was smart enough not to contradict himself in the space of a couple of chapters.11

The Final Judgment: Its Purpose

Klaus Otte, in his article on “Last Judgment,” wrote the following, under the heading Relevance and Discussion Today:

“Today there is some uncertainty as to the function of the last judgment, now that the importance of judgment by works has been diminished by Reformation theology.”12

Really? Although I believe that I understand the sense in which he used the word “diminished,” I still find his statement to be amusing. To be succinct, Reformation theology has nothing to do with the importance of judgment by works at the final judgment! Its importance is determined by Scripture, not by the assessment of Reformation thinkers! He is not alone, however, in his uncertainty about the function of the final judgment. Others have likewise raised the question of the purpose of the final judgment in light of such passages as Luke 16:19-31. Whether the story of the rich man and Lazarus is a parable or an account of two real people is irrelevant for our purposes. In either case, Jesus would have needed to speak the truth about the disposition of people after death. In the story, both men die, but their destinies are quite different. Lazarus was “carried by the angels to Abraham’s side” and was comforted there (vv. 22, 25). The rich man, however, found himself in torment and anguish (vv. 23, 25). In response to the rich man’s plea for mercy, Abraham indicated a connection between the earthly lives of the rich man and Lazarus and their present state (v. 25). Some sort of “judgment” had already been made in order to determine on which side of the “great chasm” each man would be, even though the final judgment had not taken place. What would be the need for a final judgment, if the lives of the two had already been assessed to the point of determining their irrevocable disposition? I am convinced that the purpose of the final judgment is not to determine guilt or innocence (acquittal). It is not as though the Lord must “investigate” the record of my life in order to know what my destiny will be. Although I don’t consider the younger man Elihu to be necessarily speaking by divine guidance in his speech to Job, he claimed that

                                                                                                               11 Cole. 12  Klaus Otte. Encyclopedia of Christianity, 167.  

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God does not need for man to “go before” Him in judgment in order to mete out appropriate temporal consequences for conduct.

21 “For his eyes are on the ways of a man, and he sees all his steps. 22 There is no gloom or deep darkness where evildoers may hide themselves. 23 For God has no need to consider a man further, that he should go before God in judgment. 24 He shatters the mighty without investigation and sets others in their place. 25 Thus, knowing their works, he overturns them in the night, and they are crushed. 26 He strikes them for their wickedness in a place for all to see, 27 because they turned aside from following him and had no regard for any of his ways, 28 so that they caused the cry of the poor to come to him, and he heard the cry of the afflicted— (Job 34:21-28)

Although Elihu clearly had in mind temporal judgments/consequences, the application of his point to the final judgment should be evident, i.e., if God can know a man’s spiritual condition during his life, then He can certainly determine it at the end of his life, before the final judgment. According to Klaus Otte, reformer Ulrich Zwingli (1484-1531) “thought that there will be manifested at the last judgment that which is decided immediately at physical death.”13 In his article on “Last Judgment,” Elwell agrees the final judgment is not for determining guilt, but argues that it is for the determination of whether or not one has been acquitted. He wrote:

The issue to be determined at the time of judgment is not one’s guilt, but rather whether or not one has been acquitted. The NT speaks of this acquittal as justification and reconciliation (Rom. 3:21–28; 5:1–21). The means of acquittal is the death and resurrection of Christ; for “as one man’s trespass led to condemnation for all men, so one man’s act of righteousness leads to acquittal and life for all men” (Rom 5:18). The one who trusts in Christ is not condemned (Jn. 3:16–18) and can enter the day of judgment with confidence (1 Jn. 4:17). His name is written in the Lamb’s book of life (Rv. 21:27). The unbeliever must face the day of judgment with no assistance. He will be judged by what is written in the books; that is, by what he has done (Rv. 20:11, 12).14

Although Peter wrote that his readers were to “set [their] hope fully on the grace that will be brought to [them] at the revelation of Jesus Christ” (1 Peter 1:13), I would respond to Elwell that the same God who can determine guilt or innocence prior to the final judgment will likewise have already determined, before the final judgment, those who have been “justified and reconciled.” Is Elwell saying that the Christian will not be judged according to his works, that only the unbeliever will be judged by his works? What of Paul’s words in 2 Corinthians 5:10 – “we must all appear”?

                                                                                                               13 Klaus Otte. Encyclopedia of Christianity, 167. He cites Exposition and Defense of the Theses, art. 57. 14 Elwell, “Last Judgment,” 1312.

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There are other possible purposes for the final judgment besides the actual determination of guilt or innocence. At the final judgment, the righteous, who trusted in the One who judges justly (1 Peter 2:23; 3:5; 4:19), will be vindicated. Chamblin writes:

For those who embrace the gospel the last judgment holds no terrors, because the Judge is the very one who rescues them from the wrath to come (1 Thes 1:10). Those who are united to him need not dread condemnation now or at the end (Rom 8:1); instead the last judgment will mark their final vindication (1 Cor 4:5; Gal 5:5). Accordingly this theme is not just a corollary but an integral part of the good news (Rom 2:16). 15 (emphasis mine – asd)

Doy Moyer affirms that the final judgment will also serve the purpose of demonstrating the justice and righteousness of God and His power over evil.

Finally, there will be a day of reckoning. God will convincingly demonstrate His power over all evil in the final judgment. So there is a time coming in which all things will be dealt with according to God’s righteousness and justice. Evil will not win out in eternity (see Revelation 20:11–15).16

Finally, at the last judgment, there will be the pronouncing of sentence upon the unrighteous and the receiving of reward by the righteous. Note the following passages:

21 “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. 22 On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ 23 And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’ (Matthew 7:21-23)

31 “When the Son of Man comes in his glory, and all the angels with him, then he will sit on his glorious throne. 32 Before him will be gathered all the nations, and he will separate people one from another as a shepherd separates the sheep from the goats. 33 And he will place the sheep on his right, but the goats on the left. 34 Then the King will say to those on his right, ‘Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world. 35 For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, 36 I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.’ 37 Then the righteous will answer him, saying, ‘Lord, when did we see you hungry and feed you, or thirsty and give you drink? 38 And when did we see you a stranger and welcome you, or naked and clothe you? 39 And when did we see you sick or in prison and visit you?’ 40 And the King will answer them, ‘Truly, I say to you, as you did it to one of the least of these my brothers, you did it to me.’ 41 “Then he will say to those on his left, ‘Depart from me, you cursed, into the eternal fire prepared for the devil and his angels. 42 For I

                                                                                                               15 J. Knox Chamblin. “Gospel.” Baker Encyclopedia of the Bible, 897. 16 Moyer.

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was hungry and you gave me no food, I was thirsty and you gave me no drink, 43 I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me.’ 44 Then they also will answer, saying, ‘Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to you?’ 45 Then he will answer them, saying, ‘Truly, I say to you, as you did not do it to one of the least of these, you did not do it to me.’ 46 And these will go away into eternal punishment, but the righteous into eternal life.” (Matthew 25:31-46)

In both of these passages, the individuals addressed at the final judgment are pictured as surprised at the sentence pronounced or the reason for it. Unless Jesus was simply using the judgment to teach about judgment principles, these passages suggest that another function of the final judgment will be to “clear up” any misapprehension about why some will be condemned. Although they will claim Jesus as their Lord and point to their “works” or “apparent absence of opportunity” (“Lord, when did we see you…”), He will send them away to perdition. Notice that in Matthew 25, even the righteous ask about the assertion of Jesus that they had indeed shown benevolence toward Him (vv. 37-39).

One Judgment…Or Two?

A common solution among evangelical scholars to the apparent paradox being considered is to assert two separate judgments with different purposes. One of those judgments is the bema judgment, a judgment that involves only believers.17 The other is the judgment of “the great white throne,” described in Revelation 20:11-15.18 19 20

                                                                                                               17  Elwell asserts that both believers and unbelievers are subject to the bema judgment. 18 Stratton asserts that everyone, including believers, face this judgment. Other writers confine this judgment to unbelievers only. “The second judgment is that of unbelievers who will be judged at the Great White Throne Judgment (Revelation 20:11-15). This judgment does not determine salvation, either. Everyone at the Great White Throne is an unbeliever who has rejected Christ in life and is therefore already doomed to the lake of fire. Revelation 20:12 says that unbelievers will be ‘judged out of those things which were written in the books, according to their works.’ Those who have rejected Christ as Lord and Savior will be judged based on their works alone, and because the Bible tells us that ‘by the works of the Law no flesh will be justified’ (Galatians 2:16), they will be condemned. No amount of good works and the keeping of God’s laws can be sufficient to atone for sin. All their thoughts, words and actions will be judged against God’s perfect standard and found wanting. There will be no reward for them, only eternal condemnation and punishment” (http://www.gotquestions.org/judgment.html, author unknown). 19 It is interesting that E. P. Sanders, author of Paul and Palestinian Judaism, holds the two-judgment view as well. He writes, “The distinction between being saved (by God’s grace) and judged according to deeds, being rewarded for good deeds and punished for bad, is perfectly clear in the three passages from Corinthians. In 1 Cor. 3.10-15, Paul explicitly distinguishes between being saved and being punished or rewarded, referring to the work of himself and another apostle…Thus Paul’s assurance of salvation was not assurance that his work was perfect nor that at the judgment nothing would be revealed against him for which he could be punished. In all of this, Paul’s view is typically Jewish. As we saw above, the distinction between being judged on the basis of deeds and punished or rewarded at the judgment (or in this life), on the one hand, and being saved by God’s gracious election, on the other, was the general view of Rabbinic literature” (516-517). 20 Brian Schwertley comments the harmony achieved by the two-judgment viewpoint: “The same Paul who emphasized justification by faith alone also emphasized the final judgment in which a person’s works will

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The phrase “judgment seat,” found in both 2 Corinthians 5:10 and Romans 14:10, is the translation of the Greek βη̂µα (bema). The bema was “a seat on a raised platform from which officials could hear legal cases and address the population.”21 Manifesting his premillennial presuppositions, Vine comments:

In two passages the word is used of the divine tribunal before which all believers are hereafter to stand. In Rom. 14:10 it is called “The judgement seat of God,” RV (KJV, “of Christ”), according to the most authentic mss. The same tribunal is called “the judgment seat of Christ,” 2 Cor. 5:10, to whom the Father has given all judgment, John 5:22, 27. At this bema believers are to be made manifest, that each may “receive the things done in (or through) the body,” according to what he has done, “whether it be good or bad.” There they will receive rewards for their faithfulness to the Lord. For all that has been contrary in their lives to His will they will suffer loss, 1 Cor. 3:15. This judgment seat is to be distinguished from the premillennial, earthly throne of Christ, Matt. 25:31, and the postmillennial “Great White Throne,” Rev. 20:11, at which only “the dead” will appear.22

Evangelical writers, laboring under the presuppositions of Calvinism, tend to use the word bema essentially as a theological technical term, as in “the bema judgment.” Although believers will be involved in this judgment, it is not for the determination of salvation or condemnation, but rather for the evaluation of the Christian’s life after conversion.23 McCoy explains:

When this writer was a seminary student, there was an interesting little sign in the office of the registrar. This sign read simply, “Salvation is by grace…Graduation is by works!” That humorous message states a principle that is similar to a key axiom found in the Bible: REGENERATION IS BY FAITH…EVALUATION IS BY WORKS! Regeneration, the impartation of eternal life as a free gift to the sinner who trusts

                                                                                                                                                                                                                                                                                                                                         be judged in detail. The apostle Paul repeatedly sets the judgment before believers to motivate them to a greater obedience. Paul obviously saw no contradiction between the two doctrines” (“Justification by Faith – Part V: Judgment According to Works”).  21 The apostle Paul was brought before the “judgment seat” of the proconsul Gallio in Corinth (Acts 18:12) and Pontius Pilate likewise sat on a bema while judging Jesus (Mt. 27:19). 22 Vine, “Judgment Seat,” 338. Note that Vine speaks of three thrones and accompanying judgments rather than two. 23 It should be noted that, as a consequence of the doctrine of Calvinism, evangelicals in general essentially deny that the Christian will ever face a judgment that determines salvation. McCoy comments, “The Biblical contrast between the unconditionally free gift of eternal life and the conditional reception of eternal rewards must be recognized and appreciated if one is to properly interpret and apply what the Bible teaches about salvation and the Christian life” (“Judged According to Our Works”). Stratton also reasons from the basis of Calvinism: “Second, we are told in various places in Scripture that we will be judged by our works, and will be rewarded. If the core doctrine of salvation by faith along, apart from works is true, then these judgments and rewards must be something other than salvation” (“What is the Biblical Basis for Multiple Judgments?”).

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Jesus Christ as his personal Savior, is by faith apart from works (Rom. 4:5; Eph. 2:8-9). In contrast, and quite distinct from regeneration, every believer's Christian life will be subject to evaluation by Christ. This judgment for all Church age believers will take place immediately after the Rapture of the Church at the Bema or Judgment Seat of Christ (Rom. 14:10; 1 Cor. 3:10-4:5; 2 Cor. 5:10-14). The end result of this evaluation of the believer's works will be the bestowal or denial of special rewards. It is important to note that this will not be a judgment to determine whether or not a person will live eternally with Christ; it will rather be an assaying of the quality of a believer's Christian experience. For the faithful Christian it will result in special reward being given in proportion to the quality of his works (see Luke 19:11-27).24 25

Williams writes substantially the same thing:

There are many judgments in the Bible and depending upon whom you talk to, that number may change. However most will agree that judgment after life on this planet will be different depending upon whether or not you are a believer in Jesus Christ. For the purpose of this article, I will be discussing only two judgments that are clearly based upon belief and unbelief in what Jesus did to atone for sins. Salvation is a free gift and is not based upon any good work (Ephesians 2:8-9; Titus 3:5). The Bible also speaks clearly that after salvation our works may earn rewards in Heaven… The Judgment Seat of Christ (aka Bema Seat). This is a judgment for believers. Remember, it is not to determine salvation (eternal life) because that is already determined at the moment one believes the gospel of Jesus Christ. At that moment the believer’s destination is changed from Hell to Heaven (John 3:36; Galatians 2:16)… So then, since the believer’s destination is Heaven then we can know that the Judgment Seat of Christ is not about salvation. As a matter of fact, according to the Bible, believers are subject to this judgment to determine rewards in heaven.26

The interpretation of two separate judgments allows Calvinists (opposed to any human effort being involved in salvation; it is all about grace) to push all the biblical passages that speak of judgment according to works into the category of the determination of rewards. As Stratton writes, “However, I will say that from an evangelical protestant perspective, the doctrine of two separate judgments does reconcile otherwise contradictory passages.”27 Degrees of reward and punishment?

                                                                                                               24 McCoy. 25 Cottrell (81-83) argues strongly against any concept of human merit in salvation, as does Schwertley. 26 Pamela Rose Williams. 27 Stratton.

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The purpose of the bema judgment, as laid out by the writers already cited, implies the necessity of degrees of reward. There would no reason to “evaluate” the works of the Christian unless it is possible for his reward to be greater or lesser than others. An appeal is often made to Luke 12:47-48 to support the idea of degrees of punishment/reward.28 The entire text of the parable of the wise and faithful servant is reproduced here for consideration.

42 And the Lord said, “Who then is the faithful and wise manager, whom his master will set over his household, to give them their portion of food at the proper time? 43 Blessed is that servant whom his master will find so doing when he comes. 44 Truly, I say to you, he will set him over all his possessions. 45 But if that servant says to himself, ‘My master is delayed in coming,’ and begins to beat the male and female servants, and to eat and drink and get drunk, 46 the master of that servant will come on a day when he does not expect him and at an hour he does not know, and will cut him in pieces and put him with the unfaithful. 47 And that servant who knew his master’s will but did not get ready or act according to his will, will receive a severe beating. 48 But the one who did not know, and did what deserved a beating, will receive a light beating. Everyone to whom much was given, of him much will be required, and from him to whom they entrusted much, they will demand the more. (Luke 12:42-48)

In the parable, Jesus described two servants who both disobeyed their master, but received different degrees of punishment (vv. 47-48a). The difference in their punishments was related to their knowledge; the servant who received the severe beating knew his master’s will, but the servant who did not know his master’s will received the “light” beating. The last half of verse 48 identifies the point of the story. The thrust of the story is not degrees of punishment, but levels of accountability in judgment. Notice the relationship between what is given and what is required, between what is entrusted and what is demanded. Those who have received more “light” will have more required of them at the final judgment. Different levels of accountability in judgment do not necessarily mean different levels of reward or punisment. Allan Turner connected Mark 6:11-12, Matthew 11:24 and Luke 20:47 with Luke 12 as further evidence of Jesus’ teaching about degrees of punishment. He wrote:

This jibes with what He said about judgment in other places: “And whoever will not receive you nor hear you, when you depart from there, shake off the dust under your feet as a testimony against them. Assuredly, I say to you, it will be more tolerable for Sodom and Gomorrah in the day of judgment than for that city!” (Mk 6:11); “But I say to you, it will be more tolerable for Tyre and Sidon in the day of judgment than for you” (Mt 11:24). And of the hypocritical leaders, Jesus said, in Lk 20:47b, “These will receive greater condemnation.”29

                                                                                                               28 Allan Turner, Facebook conversation. 29 Ibid.

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These passages can all be understood in the same way as Luke 12.30 It will be “more tolerable” for Tyre and Sidon in the judgment than for the cities that rejected the personal emissaries of Christ! Tyre and Sidon would be held to a lower level of accountability because of their lesser opportunity. The villages of Galilee would be held to a high level of accountability because they had greater opportunity. Again, different levels of accountability in judgment do not necessarily mean different levels of reward or punisment. Turner continues:

The same applies to degrees of reward. In Jesus’ “parable of the pounds,” one steward is rewarded by being given authority over ten cities, while another by being given authority over five cities (cf. Lk 19:17-18).

At first blush, it would appear that the “parable of the pounds” does indeed teach different levels of reward. Notice, however, the application that Jesus gives to the story in v. 26 – “I tell you that to everyone who has, more will be given, but from the one who has not, even what he has will be taken away.” How are we to understand this verse in connection to reward? What is the connection between what one “has” and what he “will be given”? Is this parable even talking about the final judgment? At any rate, the arguments made for degrees of reward on the basis of 1 Corinthians 3 are much stronger than the assertions that degrees of reward must exist because the Scriptures contain the “promise of crowns in Heaven (Rev. 3:11, Matt. 6:2, Rev. 4:4)” and the “promise of Heavenly treasure (Matt. 6:20, 1 Pet. 1:4).”31 The passage which perhaps receives the most attention with regard to degrees of reward is 1 Corinthians 3:11-15.

11 For no one can lay a foundation other than that which is laid, which is Jesus Christ. 12 Now if anyone builds on the foundation with gold, silver, precious stones, wood, hay, straw— 13 each one’s work will become manifest, for the Day will disclose it, because it will be revealed by fire, and the fire will test what sort of work each one has done. 14 If the work that anyone has built on the foundation survives, he will receive a reward. 15 If anyone’s work is burned up, he will suffer loss, though he himself will be saved, but only as through fire. (1 Corinthians 3:11-15)

A common explanation of this passage is that it is discussing the bema judgment. McCoy explains:

According to 1 Corinthians 3:13-15 at the Bema, “each [believer's] work will become evident; for the day will show it, because it is to be revealed with fire; and

                                                                                                               30 In Mk 6:11, the ESV does not have the second half of the verse, as it appears in the NKJV. Nevertheless, the argument would be the same if Sodom and Gomorrah were indeed mentioned. 31 Stratton.

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the fire itself will test the quality of each man's work. If any man's work which he built upon it remains, he shall receive a reward. If any man's work is burned up, he shall suffer loss [of reward]; but he himself shall be saved [from hell-he remains regenerate!], yet so as through fire.”32

Note, in particular, his conclusion which immediately follows the above explanation:

Notice that even in the worse case scenario the believer who is denied any reward at all is still saved. The totally unfavorable evaluation does not jeopardize his possession of eternal life. Thus a passage like Revelation 22:12 is not referring to Jesus doling out eternal life to “good people” and consigning “bad people” to hell. Rather, it is affirming that when the Lord Jesus returns He will give special rewards only to those believers whose Christian lives have been consistently full of good works.33

Commenting on this passage, Turner wrote:

Then, in 1 Corinthians 3:12-15, Paul says that “each one’s work will become clear” when it is tested by fire. Some of our works are gold, silver, and precious jewels, and thus past the test; others are described as wood, stubble, and hay, and thus fail the test. Verse 15 makes it clear that if anyone’s work is burned, that person will, although saved, suffer loss. This appears to be totally consistent with the idea that the greater our responsibility, the “stricter judgment” that is ours (cf. Jas 3:1), which implies degrees of reward within the framework of eternal salvation.34

Although I agree wholeheartedly with the first part of the last sentence (the point I was making about Mark 6:11-12, Matthew 11:24 and Luke 20:47), I do not accept the conclusion that stricter judgment implies degrees of reward. Lesser or stricter judgment only concerns the question of if a reward will be received, not how much reward will be received. My understanding of 1 Corinthians 3 is that Paul was speaking of preachers and teachers who were “building” in other people’s lives. Paul described himself as a “skilled master builder” who had laid the only legitimate foundation that can be laid – Jesus Christ (v. 10). Paul was warning others about the quality of their work, i.e., their teaching of others. In the final judgment, that work would be tested and might be lost, depending upon the material used, but the builder/teacher would still be saved…with difficulty (v. 13-15). The most difficult question for this interpretation is the nature of the reward that the builder might lose. However, Paul described the Philippians and the Thessalonians as his “joy and crown” (Phil. 4:1) and “joy and crown of boasting” (1 Thess. 2:19).

                                                                                                               32 McCoy. 33 McCoy. 34 Allan Turner. Facebook conversation.

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My general understanding of the final judgment is not materially affected by the question of degrees of reward and punishment. However, it needs to be observed that the evangelical viewpoint of two judgments, specifically the nature of the bema judgment (not about salvation), absolutely demands degrees of rewards or 1 Corinthians 3 becomes nonsensical.

One Judgment…Two Phases? One of the passages that affirms judgment according to works is Revelation 20:11-15. To facilitate discussion of this passage, it is reproduced in its entirety below:

11 Then I saw a great white throne and him who was seated on it. From his presence earth and sky fled away, and no place was found for them. 12 And I saw the dead, great and small, standing before the throne, and books were opened. Then another book was opened, which is the book of life. And the dead were judged by what was written in the books, according to what they had done. 13 And the sea gave up the dead who were in it, Death and Hades gave up the dead who were in them, and they were judged, each one of them, according to what they had done. 14 Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. 15 And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire. (Revelation 20:11-15)

Due to the fact that this passage is apocalyptic literature, the question of whether these verses speak of a literal judgment, or even the final judgment, is a fair question. Although I believe that nearly all of the book of Revelation has already been fulfilled (I am a preterist, not a hyper-preterist!), I also am of the opinion that this pericope is a description of the literal, final judgment.35 Particularly interesting in this passage is the detail that “books were opened” AND “another book was opened, which is the book of life” (v. 12). The passage mentions that “the dead were judged by what was written in the books, according to what they had done” (v. 12b, 13b). It is noted additionally that having one’s name written in the book of life is the way to escape the lake of fire! Cottrell suggests a two-stage judgment on the final day.36 He explains:

In my understanding this text says that every individual will pass through two stages of judgment on the final day. The first is a judgment according to “the books”; the second is a judgment according to “the book of life” (v. 12). When John says “the books were opened,” this refers either to the books in which all men’s works are recorded, or to the books that contain the standard by which these works will be

                                                                                                               35  My opinion is based primarily on the fact that “Death and Hades were thrown into the lake of fire” (v. 14). Although similar language is used in 19:20 in what does not appear to be the final judgment, the “end” of Death and Hades seems to point to the end of time (see 1 Corinthians 15:26). 36 Turner favors this view of the final judgment.

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judged. In either case, judgment by “the books” is a judgment according to deeds, which is a judgment according to the rules of law. This is a judgment to which everyone will be subjected (vv. 12–13), and which everyone will fail.

What is significant, though, is that this works-judgment based on “the books” is not the final word in the judging process. Rather, the final determination of each person’s fate is based on judgment according to “the book of life,” indeed, the Lamb’s book of life (Rev 13:8; 21:27). The idea seems to be that, after the first phase of the judgment, the one according to works, no one is found to be worthy of entrance into heaven. But when the Lamb’s book of life is consulted, it is found that some have not trusted in their works but have accepted God’s offer of grace; these and these alone are admitted into heaven, not on the basis of their works but on the basis of the blood of the Lamb. But “if anyone’s name was not found written in the book of life, he was thrown into the lake of fire” (v. 15). In the final analysis this and this alone determines who will be in heaven and who will be in hell. The final determination of one’s fate depends not on works as judged by the “books,” but on whether his name is in the Lamb’s book of life.37 (all emphases in the original)

In his interpretation of these verses, Cottrell assumes that there is no connection between what is written in the “books” that were opened and the names found written in the book of life. He sees the “first phase” of judgment as a means of emphasizing that no one is saved on the basis of his works.

Either-Or Versus Both-And Allan Turner correctly notes that this study is not really about the “Now, But Not Yet” “Continuity-Discontinuity” themes, “but is instead an example of the ‘either-or’ vs. ‘both-and’ dialectic.”38 Both principles, i.e., judgment according to works and salvation by grace through faith, run side-by-side through the Scriptures. As already noted, the final judgment does not abandon either theme. I purposefully chose a title for this presentation that suggested the “either-or” viewpoint (drama technique!). Those who believe in the “faith only, not of works” doctrine of Calvinism have difficulty accepting the “both-and” viewpoint, if both themes are related to salvation. Cottrell summarizes their antipathy toward any effort of man to be saved:

In these contexts it is usually just assumed that the term “works” means “something you do,” and this assumption lies at the root of the denial that baptism is a salvation event. In determining the conditions for salvation most Protestants begin with Paul’s distinction between faith and works (as in the texts given above), and with his exclusion of works from the salvation process as something that would be contrary to grace (Eph 2:8–9). Then they assume that Paul is using the term “works” in the general sense of “something we do.” Next, they assume that baptism is a work in the

                                                                                                               37 Cottrell, 292. 38 Allan Turner, Facebook conversation.

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Pauline sense (because it is “something we do”). Finally they conclude that baptism cannot be a salvation event; to say that it is, is a denial of grace.39

Allan Turner probably expressed the feelings of these folks accurately when he wrote:40

“For many, the thought of judgment according to works is – and the pun is certainly intended – completely disgraceful!”

I don’t believe, however, that these two principles are necessarily contradictory. Since the subject of the relationship between faith and works will be discussed in another presentation in this series of studies, I will not belabor the matter. Note, however, these comments by others:

“It is the invariable teaching of the Bible and not the peculiar viewpoint of any one writer or group of writers that judgment will be on the basis of works, though salvation is all of grace. Works are important. They are the outward expression of what the person is deep down. In the believer they are the expression of faith, in the unbeliever the expression of unbelief and that whether by way of legalism or antinomianism.”41

Good works do not earn salvation, but they are the essential evidence that a person is on the path to glory, honor, and immortality. We have to lean on God’s grace not only for salvation, but also for perseverance in good works. So we will be judged by our works, which reveal whether our faith in Christ is genuine or mere empty profession. Paul and James say the same thing: your faith is demonstrated by your works.42

The nature of saving faith is that it is perfected by obedience (see James 2). This obedience does not constitute merit or any cause for boasting, but it is necessary for salvation. Turner writes:

Consequently, being judged by our works at the final judgment as the demonstration or proof of the condition or state of our hearts is totally consistent with what the Scriptures say about salvation by grace through faith (cf. 1 Thess 1:3; Gal 5:6; Heb 11; Jn 15:1-8; 1 Tim 1:5; 2 Pet 1:5-11).43

Assuming that Revelation 20 is speaking of the final judgment, is it possible that, in the course of men being judged according to what they had done, there were “good works” that evidenced saving faith? This is not the same thing as being counted righteous on the basis of the merit of one’s good works; it would be a matter of being saved by grace.

                                                                                                               39 Cottrell, 263. 40 Ibid. 41 Leon Morris, The Epistle to the Romans, 116. Quoted by Cole. 42 Cole. 43 Turner.

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Commenting on Jesus’ statement in Matthew 7:21-27, Paul Earnhart emphasized the importance of a person’s response to the gospel of Christ.

He was Lord and at last to be Judge. This Preacher claims not only to teach men the everlasting truth, but to be the divinely empowered master of their fate. He clearly portrays Himself as the one who will stand at the end of history and preside over the disposition of the souls of all (7:21–23). It is to Jesus that they must give ultimate account. What an enormous claim to deity this is! And the claim is enlarged by the Lord’s concluding statement about the basis of this final judgment. All will hinge on each person’s response to His word (7:24–27).44

Conclusion

Michael Wigglesworth was a 17th century Puritan who wrote about the final judgment in poetic verse. His book, The Day of Doom, sold all of the copies originally published, was reprinted several times and became a colonial bestseller.45 If we are judged solely on the basis of our works (with no connection to divine grace), the final judgment will indeed be a Day of Doom for even the best of us! It is certainly the case that we may not understand precisely how God will do things, including the final judgment. However, confidence in the grace of God should provide assurance in the life of the Christian.

Therefore, preparing your minds for action, and being sober-minded, set your hope fully on the grace that will be brought to you at the revelation of Jesus Christ. (1 Peter 1:13)

                                                                                                               44 Earnhart. 45 C. E. Hambrick-Stowe, Dictionary of Christianity in America, “Wigglesworth, Michael (1631-1705).”

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Bibliography Beasley, William V. Original Sin. Christianity Magazine: July 1992, Vol. 9, Num. 6, P. 9. Cottrell, Jack. What the Bible Says about Grace: Set Free! Joplin, MO: College Press

Publishing Company, 2009. Earnhart, Paul. Mining the Scriptures: Practical Expositions: The Sermon on the Mount.

Christianity Magazine: September 1988, Vol. 5, Num. 9, P. 27. Elwell, W. A., & Beitzel, B. J. Baker Encyclopedia of the Bible. Grand Rapids, MI:

Baker Book House, 1988. (David Wead) Fahlbusch, E., & Bromiley, G. W. The Encyclopedia of Christianity. Grand Rapids, MI;

Leiden, Netherlands: Wm. B. Eerdmans; Brill, 1999-2003. Myers, A. C. The Eerdmans Bible Dictionary. Grand Rapids, MI: Eerdmans, 1987. Moyer, Doy. Consider the Evidence: The Problem of Evil. Christianity Magazine:

September-October, 1998, Vol. 15, Num. 9/10, P. 7. Reid, D. G., Linder, R. D., Shelley, B. L., & Stout, H. S. Dictionary of Christianity in

America. Downers Grove, IL: InterVarsity Press, 1990. Sanders, E. P. Paul and Palestinian Judaism. Minneapolis, MN: Fortress Press, 1977. Vine, W. E., Unger, M. F., & White, W., Jr. (1996). Vine’s Complete Expository Dictionary of Old and New Testament Words. Nashville, TN: T. Nelson, 1996.

Internet Articles Abrams, Cooper P., III. “The Account We Must Give.”

http://bible-truth.org/Judgment.html Cole, Steven J. “Lesson 10: Judged by Your Deeds (Romans 2:6-11).”

https://bible.org/seriespage/lesson-10-judged-your-deeds-romans-26-11 McCoy, Brad. “Judged According to Our Works.”

http://www.faithalone.org/magazine/y1989/89may1.html Schwertley, Brian. “Justification by Faith – Part V: Judgment According to Works.”

http://www.graceonlinelibrary.org/doctrine-theology/justification/justification-by-faith-part-v-judgment-according-to-works-by-brian-schwertley/

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Stratton, David. “What is the biblical basis for multiple judgments?” http://christianity.stackexchange.com/questions/5604/what-is-the-biblical-basis-for-multiple-judgments

Turner, Allan. Facebook conversation. December 29, 2013 – January 3, 2014.

https://www.facebook.com/allan.turner.007/posts/567557123326767?stream_ref=10 “What Does the Bible Say about When God Will Judge us?” (author unknown).

http://www.gotquestions.org/judgment.html#ixzz36TIVZsnn Williams, Pamela Rose. “What Does the Bible Say About Judgment?” March 23, 2012.

http://www.whatchristianswanttoknow.com/what-does-the-bible-say-about-judgment/

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