Center for Biblical Theology and Eschatology
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Is the "Bema Seat Judgment" Biblical?by Tony Warren
However, the truth is a lot less complicated. The Greek word [bema], which is translated as "seat," comes from a root that means 'base' or the foot (and by extension, a step-up area). It is therefore used to designate an elevated seating area for Judgment. This is much as our courts are today. Bema simply refers to the raised seating of a judge or a king. For example, the throne of a King is usually an elevated seating. In other words, seating that is raised above the level of the surrounding area as our courts today have generally established for judgments. In our country, one must approach the raised judgment area called the bench. Likewise, the bema seat is simply the raised seating of someone sitting to judge.
But the problem of the so-called Bema seat judgment is not really one of misunderstanding the Greek, it is an exegetical problem where some teachers are reading their own presuppositions into the text. They have formulated a doctrine that holds that there is an adjudication specifically to judge the value of the Christian's service to the Lord. So they attempt to shape the word bema to conform to these predetermined beliefs. There are two ways that this erroneous doctrine has been introduced into Christianity. The first is by using extra-biblical documentation to support their theories. The second is "proof by assertion," where the actual evidence of scripture on the matter is ignored, fragmented, suppressed, or denied and their suppositions simply declared. So though their beliefs certainly cannot be proven Biblically, many of these theologians (using secular testimony) have gone to great lengths to justify their doctrines, even though it will clearly contradict the Bible text itself. Some claim that this particular seat was only used to reward, and never to punish. However, these secular ideas are not only contrary to all other doctrines of scripture concerning God's rewarding us for our work, but they are contradictory to the way the Greek word [bema] itself is used in the scriptures. God's word does not lend itself in support of such an obviously Biblically indefensible position. In fact, God clearly illustrates just the opposite. For example, Pilate sat on the judgment seat [bema] when Jesus was being accused of wrongdoing. So again, this makes these theories about its purpose only being for rewards, null and void.
The Greek word translated seat is [bema]. The Scriptures themselves prove this isn't a seat for rewarding anyone. The word Gabbatha means the knoll, a vernacular term for the Roman tribunal. So we see that their whole theory is without biblical validation. Why would his wife be warning him not to have anything to do with this "just" man, if all Pilate was there for was to hand out rewards? In both Biblical accounts of this episode, the Greek word translated seat is the same word [bema]. We should note very clearly that far from being a seat to hand out rewards, it is a seat of Judgment in tribunal for crimes (perceived or otherwise). Pilate sits upon this Judgment seat and he makes a judgment to have the the Lord Jesus Christ scourged and handed over to be crucified. Quite clearly, this was a Judgment seat for judicial law. This is not only illustrated by the context but also by the content. In both passages, Pilate sits on this bema and delivers a judicial verdict against Christ (beating and handing Him over to be crucified), which has absolutely nothing to do with rewards. Likewise, in the book of Acts we find the same scenario present with this Judgment seat.
Clearly, we see from the context that this word 'bema' is used in the sense of judgment in a trial, where Paul is accused by the Jews of some crime, which they ultimately could not prove. We can say without fear of rational contradiction that this was a seat where a judgment of the law was to be pronounced against (or for) the Apostle Paul. It was most certainly not a judgment seat for rewards, nor an award ceremony. For any learned theologian to make such claims concerning the 'bema judgment' is pure fabrication. It is a personal or private interpretation that most certainly is not evidenced by the scripture text. As stated, the scriptures themselves testify against such an understanding. Thus we learn explicitly that the bema was not used to hand out rewards but as a place for judgment in a tribunal.
Was this doctrine of a bema seat judgment invented to be the believer's motivation to receive rewards for his work? Are true believers motivated by a desire for rewards (above and beyond the reward of the inheritance of our salvation in Christ) in the kingdom of heaven? The answer is an emphatic, no! To have a doctrine that postulates our possible loss of some reward if our works on earth are not up to standards, bridges on the heretical. Rather than have the Christian be motivated to persevere through love, this doctrine actually threatens our future reward at the bema seat based upon our good (or not so good) works. So despite all objections to the contrary, this is a doctrine that promotes a "merit system" rather than that of "unmerited grace," and it makes a total mockery of the passages (divinely inspired of God) that clearly demonstrate that our reward in heaven cannot be both by Grace of God and by our own merit.
Our labor is gracious only as it is through the work of Christ. There is no disagreement between God's Grace and human responsibility, but there can be no agreement between a merit system of rewards based upon our own works, rather than the work of Christ in us. Neither should our earthly responsibility be confused with human merit. Yet that is exactly what many of these theologians have done in formulating the bema seat judgment scenario. Responsibility does not mean that Christians can in any way help in their own perseverance through good works. We persevere through the Spirit of Christ. Nor does God motivate us to work by promising us diverse crowns or rewards that are based on our own efforts on earth. Those who misinterpret the scriptures that will exhort us to work, do not truly understand why the Christian either wills, does, or works. And Scriptures out of context, are pretext.
The exhortation to, "hold fast the profession of our faith without wavering," is not the proof of our indispensable cooperation, but an illustration of the necessary evidence of our true salvation, which is the compulsory result that is inevitable when Christ is truly working within us. We are motivated by the Spirit in us, not by rewards. The fact of the matter is, we (of ourselves) merit no rewards. Because it is Christ's work in us by which we may lay claim to reward for our labors. Why then a bema seat judgment when Christ did it all and we merit nothing of ourselves? Why such a doctrine when it is only by the Grace of God that we receive the reward? For our own works are as filthy rags, unprofitable without Christ. It would merit us no payment (translated, reward) if that were the case. The only reward we get is for the work that Christ has done for us.
Do you see any merit of reward in that verse? It is by the sovereignty of God that Christians are good servants and are moved to do the faithful work that Christ has given us to do. It is by 'His Work' within us, rather than our own, that we both live and have the will and wherewithal to do. What then is this bema seat a test or judgment of? God's own work in us? Yes! And if that is the case, then we shall all receive a full reward, because Christ's work is a perfect work in us. All credit goes to Him, and we thus merit nothing of our own. This is not mere speculation on our part, for God is not silent on this matter.
How then are we standing before the so-called bema seat being judged for doing good things that we cannot 'honestly' take any credit for? Because Christ is the one who moved us to do that which we (in our sinful body and nature) would never do on our own? He gave us the will to do good. For there is none that seeks after God, there is none that doeth good, NO NOT ONE (Romans 3:12). We have to be moved of God to do good. That is how we find ourselves accomplishing good works after we are saved. But it is 'only' because the Spirit of God is now dwelling within us, making our body His habitation, His Holy temple, making us perfect in every good work that we do. What reward does a perfect man receive, and how many rewards shall he lose for imperfection? Obviously, a full reward with none lost. Each good man in Christ, shall receive a good man's reward.
It is Biblically absurd to argue for additional personal rewards for the good that we do, or loss of them as Judgment for any imperfection (which is sin), while all the while arguing that it is not a Judgment for sin. If we are not perfect in our works, we are in sin. It was for this reason that Christ went to the cross that we "could" appear before Him blameless, perfect, and without fault in all our works, and that we "could" appear before the bema seat and be judged according to the work of Christ in us.
I agree that the bema seat is not to punish believers, but it is not to reward anyone based on his individual righteousness (meritorious works) either, for we are all worthy of a full reward of inheritance because we are all without fault. If any of our works could be faulted as imperfect, it would constitute an unpaid-for sin. The wages of sin is death, not the loss of rewards or of diverse payments. All our punishment was paid for by Christ at the cross, and our full reward was "secured" for us by that very same work.
Our inheritance is not diverse crowns handed out at the bema seat, it is to live and reign with Christ in Heaven eternally. We have the seed of Christ remaining in us through rebirth making us family, which means that we are true sons of God and thus rightful heirs of the promise to the Son. Yes, there are scriptures that some theologians erroneously use in an attempt to undermine this inheritance in Christ's reward, but once carefully examined, none of them either actually support these doctrines, nor do they actually speak of diverse rewards for the believer. One such passage that is often quoted as proof is Revelation chapter 22:
Their belief is that if every man is rewarded according to his own work, then believers shall receive different rewards. The problem with this assumption is that this scripture doesn't say believers, it says every man. In other words, one man will receive the reward for good or receive the reward for bad, depending upon if the man is redeemed or reprobate. Two different rewards, but for two different men. You see they totally misunderstand and thus misapply this verse. You see the wicked are paid (translated rewarded) also. What shall their wages or reward be for sin? It will be God's wrath.
Let's look at the word translated reward. It is the Greek word [misthos], and means payment or wages for work. Thus (as it declares) every man shall be rewarded according to his own work. Whether it is good or bad.
That is the exact same word [misthos] meaning payment or reward for our labors. The wicked receive for his work the reward of damnation, and the righteous receive for his work, the reward of the inheritance of sons in everlasting life. That is how Christ gives to every man according to his own work, whether good or bad. Because when every Christian is rewarded according to his work, then every one of them shall receive the exact same reward, seeing how every work of the man of God is without blemish. Every single one. God looks upon us all as blameless, and so how could any of us merit less than another? It is impossible.
God declares that they stand without fault before the King, and so how could one be faulted that he not receive the same reward that another receives? It is totally unbiblical to believe that one is better than another to be given greater rewards at the bema seat. When we are rewarded according to our own work, one (the reprobate) is rewarded according to 'his own' evil work, and the other (the believer) is rewarded according to the work of Christ on his behalf. He thus receives a full reward. There is no way to escape the obvious implication that our rewards would be earned by our own righteous good deeds in this untenable theory of the bema seat. All the conscientious Christian should say to that is, "God forbid!"
Another passage that is often quoted by the proponents of meritorious rewards, is Matthew chapter six. The idea is that God is saying that we should all labor to heap up rewards in heaven.
Some theologians use this verse to teach that not only does this justify individual meritorious rewards at the Bema seat, but it tells us to pursue them. But again, that is a careless reading of the text. First of all, this verse does not in any sense teach that believers will receive varying rewards depending upon their own merit, it does not even mention the bema seat, and it does not tell us to pursue such rewards (payments). Rather, it points out the uselessness of possessing earthly "treasures," and the glory of laying up spiritual "treasures" that are incorruptible. The incorruptible treasure in view is Christ, a spiritual reward that will be in us a tree of life. Not a meritorious reward or payment because we have evangelized so greatly, or worked so much harder than the next Christian in the mission field. We lay up for ourselves treasure in heaven when we become rich in Christ.
If this treasure is judged at the bema seat, then again, all the credit goes to God, for all the treasure laid up is by the power of God. What merit then is of our own righteousness in our work? There is none. If our treasure is in Christ's work, our reward is in Christ's work. Better than anything we 'of ourselves' could dream of meriting by our own labor. The fact is, there really is no bema seat judgment for handing out rewards versus a later White Throne Judgment to hand out punishments. The Bible is clear that there is one Judgment of Christ, and it takes place on the last day. It is then that man will stand before the Judgment seat of Christ to give an account of what he has done on earth, whether good or bad. And of course, all those who were washed clean in the blood of Christ stand before God clean and white with 'good' works that are faultless. While the rest of the dead stand with 'bad' works, and are found guilty in their works of sin. With all of this evidence of our reward in Christ, one may ask, "why is there this belief by some Christians in multiple Judgments?" The answer is twofold.
One: Man in his pride and vanity wants credit for what he thinks he has done of his own (alleged) free will.The Premillennial eschatology of a thousand-year reign of Christ on earth necessitates a double Judgment. For they have some judged for rewards before the thousand years, and some judged after the thousand years. This is problematic if there is a pretribulation rapture and no bema seat Judgment. Some will ask, 'Why then does God call where He is seated in Revelation chapter 20, the [thronos] or throne, and in other places say the Judgment [bema] or seat.' The answer is actually very simple. God's word is replete with symbolism, figures, and word images or pictures that vary signifying or illustrating some particular spiritual truth. Some chapters and verses may illustrate one aspect of God (such as, being the King who rules upon the throne), while others chapters and verses may illustrate another aspect of God (such as his position seated as Judge to mete out punishment). There really is no mystery in this. No more than the mystery of how in one chapter God calls Himself the Lamb, and in another chapter the Lion. One signifies His meekness and sacrifice, and the other His power and Strength. It doesn't mean it's two different Gods. In one verse Christ is called the Root, and in another the Vine. In one He's called the Bread, and in another the Water. There is no mystery, nor is it curious that God in one verse calls His chair the Judgment seat and in another the throne of God. They signify different aspects of God's magnificent nature and design. Judgment and Kingship.
Surely, it should be self-evident that there is only one time of Judgment, and that day is spoken of in scripture as "the last day." It is the day when judgment will take place for all people. There are no multiple Judgment days, although many theologians have gone to great lengths in an effort to prove that there are. One of the most popular scriptures used in support of this teaching is Romans chapter 14. This even though it says nothing about multiple judgments days, nor of this being a judgment of rewards for saints only.
This verse doesn't in any way defend or prove the theory that there are two judgments. The only way that we can see the doctrine of two separate judgment times in this verse is through eisegesis where we "read it into" these scriptures. Because it was obviously not inspired of God to be written there. Moreover, we have the identical language in 2nd Corinthians, and it is clear from this text that it is a time of Judgment both for the good and the bad alike. Not coincidentally, this is totally harmonious with what we've already learned when looking at the actual word "bema" and its example used for judgment for those at a tribunal.
The terror of the Lord doesn't sound to me like a time of rewards for Christians. This Judgment seat [bema] is the same one all mankind must stand before. We know Christians cannot be judged for anything bad (this verse clearly says this Judgment is also for that). So this passage must be illustrating one Judgment of those the Lord will find good (those made righteous), and those whom the Lord will find bad (the unsaved in bondage to sin), when they All stand before this Judgment seat. Not only all believers (as is surmised), but all both good and bad. And so knowing all these things, let us go forth with confidence that all our sins (bad works) were made white as snow by Christ at the cross and that we could never be held accountable for anything less than perfect works when we stand before the seat of Christ. Let us have the confidence to know that while all 'our own' righteous works are as filthy rags before God, the righteous work of Christ in us makes us perfect before Him. Confidence to know that while our own prayers may be imperfect (as we are finite beings), the burnt offering of the sacrifice of Christ brings them up before the Lord as a sweet incense (Romans 8:26; Revelation 8:3). Let us not get caught up in seeking our own rewards before a bema seat, but trust in the reward of Christ, the inheritance that the Son secured for us by His own work. Let us not set our eyes upon gain, diverse reigns, or prideful lusts for rewards, but upon the riches which cannot be earned by us. The treasures which are received by faith. Let us trust in the work of Christ wherein we can never go wrong. For it is then that we will understand that when we stand before the bema seat Judgment, we will stand a 'Righteous Man,' a man perfect in every way before God, having a Savior who has delivered him a full inheritance, a full reward by His work. We pray that the Lord, who is Gracious above all, will give us the wisdom to understand His most Holy Word, and discern between the right hand and the left. Amen!
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ne of the more frequently asked questions is of the Bema Seat Judgment of Christians. This phrase generally refers to the spurious Christian doctrine that teaches that believers must stand before God and be judged, not for their sins, but in order to determine the nature of rewards for their good works on earth. The proponents of this doctrine call this the Bema seat judgment to distinguish it from what they term The White Throne Judgment. The latter they believe to be the Judgment that God reserves for judicial verdict against transgressions by the wicked.
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