Paul’s eschatology here and in 1Corinthians 4:5. The revelation of all that had been secret, for good or evil the perfectly equitable measurement of each element of good or evil the apportionment to each of that which, according to this measurement, each one deserves for the good and evil which he has done: that is the sum and substance of St. “Whatsoever a man soweth, that shall he also reap” ( Galatians 6:7) was to him an eternal, unchanging law. Paul to mingle with his expectations of that great day, as revealing the secrets of men’s hearts, awarding to each man according to his works. No formula of justification by faith, or imputed righteousness, or pardon sealed in the blood of Christ, or priestly absolution, is permitted by St.
That every one may receive the things done in his body.-It would have seemed almost impossible, but for the perverse ingenuity of the system-builders of theology, to evade the force of this unqualified assertion of the working of the universal law of retribution. Matthew 27:19 Acts 12:21 Acts 18:12.) The word was transferred, when basilicas were turned into churches, to the throne of the bishop, and in classical Greek had been used, not for the judge’s seat, but for the orator’s pulpit. Here the judgment-seat, or bema, is the tribunal of the Roman magistrate, raised high above the level of the basilica, or hall, at the end of which it stood. In the Gospels the imagery of the last judgment is that of a king sitting on his throne ( Matthew 25:31), and the word is the ever-recurring note of the Apocalypse, in which it occurs forty-nine times. The English version, which can only be ascribed to the unintelligent desire of the translators to vary for the sake of variation, besides being weak in itself, hinders the reader from seeing the reference to 1Corinthians 4:5, or even the connection with the “made manifest” in the next verse.īefore the judgment seat of Christ.-The Greek word shows the influence of Roman associations. It may be noted that it is specially characteristic of this Epistle, in which it occurs nine times. The word is the same as that in 1Corinthians 4:5 (“shall make manifest the counsels of the heart”), and is obviously used with reference to it.
The deadliest attitude of the Pharisees that we exhibit today is not hypocrisy but that which comes from unconsciously living a lie.Ellicott's Commentary for English Readers(10) For we must all appear.-Better, must all be made manifest. For many of us, walking in the light means walking according to the standard we have set up for another person. “If we walk in the light as He is in the light…” ( 1 John 1:7). No power, except the power that comes from being filled with the Holy Spirit, can change or prevent the inherent consequences of sin. No struggling or praying will enable you to stop doing certain things, and the penalty of sin is that you gradually get used to it, until you finally come to the place where you no longer even realize that it is sin. It is not only God who punishes for sin, but sin establishes itself in the sinner and takes its toll. One of the penalties of sin is our acceptance of it. Bring it immediately into the light and confess, “Oh, Lord, I have been guilty there.” If you don’t, your heart will become hardened through and through. One carnal judgment of another person only serves the purposes of hell in you. Tolerating a wrong attitude toward another person causes you to follow the spirit of the devil, no matter how saintly you are. Live constantly reminding yourself of the judgment seat of Christ, and walk in the knowledge of the holiness He has given you. Paul says that we must all, preachers and other people alike, “appear before the judgment seat of Christ.” But if you will learn here and now to live under the scrutiny of Christ’s pure light, your final judgment will bring you only delight in seeing the work God has done in you.
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