AN EVALUATION OF THE BELIEVER’S FINAL EVALUATION
I. INTRODUCTION
The judgment seat
of Christ is a doctrine that answers many puzzling questions that Christians
may have, and yet it is one of the most neglected doctrines in all of
Scripture. The notion that one who is born again would be evaluated by the Lord
Jesus Christ may seem appalling to some. Others have taken passages referring
to this evaluation and interpreted them as pertaining to justification, which
has resulted in a “works salvation” mentality and theology. This hermeneutical
error permeates everything from the rise of the Lordship Salvation controversy
to one’s presentation of the gospel.[1] While
most Christians believe that all regenerate people will be rewarded equally in
the coming age, the Bible speaks of the future evaluation of believers at the
judgment seat of Christ to determine reward or loss, and the possibility of
having ruling responsibility in the coming Kingdom. “The real reason for our
salvation is to be able to rule and reign with Him in the Millennial Kingdom
II.
SCRIPTURAL EVIDENCE
A. New Testament Considerations
The New Testament
is filled with numerous exhortations to believers to live faithfully in order
to merit a reward before the judgment seat of Christ. While not solely a
Pauline doctrine, the phrase “judgment seat of Christ” is found only in Paul’s
writings. In 2 Corinthians 5 ,
the Apostle Paul is speaking to the travail and suffering that accompanies the
Christian life on Earth. Paul likens the flesh to a tent (5:2, 4) that serves
until the believer is able to put on “our heavenly dwelling” (5:2). Paul then concludes
that whether the believer is on Earth or in Heaven, their aim should be to
please the Lord (5:9). The apostle’s reasoning is then expressed in the fact
that “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 bad”[3]
(5:10). This is the most blatant use of the phrase and makeup of the judgment
seat of Christ. It seems evident that the issue in consideration here is not the
believer’s sin, but rather the works of the believer in Christ. Believers,
having been justified by faith, would not have any inkling of the penalty of
sin still standing against them. Otherwise, the death of Christ would be
considered insufficient. Lewis Sperry Chafer addresses this when he writes,
Though in infinite faithfulness-
which is based on infinite provisions- the believer cannot come into judgment
respecting the sins which Christ has borne (cf. John 3:18 ; 5:24 ; Rom. 8:1 , R.V.), it yet remains
true that the believer will be brought into judgment concerning his service for
God- the use he has made of his ransomed powers after he has been saved. This
judgment is to the end that suitable rewards may be bestowed on those who have
served in faithfulness. This form of judgment, so far as it is related to
believers who have not been faithful, brings it about that such works as they
may have wrought will be burned, but with the assurance that, in spite of the
burning of the works, the believer himself will be saved. He must remain saved,
since his salvation rests not at all upon his works but upon the worthiness of
Christ who never changes, He who is the same yesterday, today, and forever (Heb. 13:8 ).[4]
The concept of
“burning” for the believer whose works were not found faithful is taken from 1 Corinthians 3:10-15 . In
this passage, how the believer builds their Christian life upon the foundation
of Jesus Christ is what is being considered. While wood, hay, and straw will be
devoured in the fire that “tests” the believer’s work (3:13-14), gold, silver,
and precious stones will “survive” (“remains”- NAS, “endures”- NKJV) after the
testing takes place. Those whose work remains after the judgment will receive a
reward (3:14), while the one whose work is “burned up” (3:15) will “suffer
loss.” While Catholic theology has deemed this understanding to substantiate a
case for purgatory[5], the
context of the passage points to a differentiation within the scope of eternity
for believers in Christ; not in matters of heaven and hell, but in regards to
receiving rewards or loss of rewards. “It is our trusting to the Lord and His
perfect work that redeems us and saves us. Ah yes, but our works do make a
difference, and they do count. Though we are all saved, we shall not all be
identical or in identical positions.”[6]
While not
specifically using the phrase “the judgment seat of Christ,” the Lord Jesus had
much to say regarding the works of the believer and the recompense for his
works at his evaluation. In His most famous sermon, Jesus speaks of great
reward for those who are persecuted for His sake (Matt. 5:12 ), and that those who
do His commandments and “teaches them will be called great in the kingdom of
heaven”[7]
(5:19). In the Gospel of Luke, Jesus speaks of those servants who are found
awake when the master comes as being blessed (12:35-40). Jesus also teaches that
believers are to watch themselves so that they do not become “weighed down with
dissipation and drunkenness and cares of this life” (21:34) because He will
return like a thief. He concludes this section by stating that believers should
be praying that they would have the strength to escape the calamity that is
going to take place and “to stand before the Son of Man.” In encouraging them
toward faithfulness, what else could this refer to but the judgment seat of
Christ?
In speaking to the
twelve about who will be greatest in the kingdom (obviously decided from an
evaluation), Jesus speaks of them as staying with Him in His trials (Luke 22:28 ) and that each of
them would receive a kingdom, and will eat and drink at His table in the
kingdom and will “sit on thrones judging the twelve tribes of Israel”
(22:29-30). A. T. Robertson writes, “It is not clear how literally this imagery
is to be taken. But there is the promise of honor for the loyal among these in
the end.”[8]
While all of these
are servants, and all were entrusted with something to be faithful with while
their master was away, only those who were faithful received a reward, which
consisted of a personal commendation and the right to have authority over
“much.” All are servants of the master, which demonstrates that they all served
the same person. This eliminates the possibility of the third servant being a
“lost individual,” or a “pseudo-believer.” Instead, he may have simply been a
“carnal Christian” (1 Cor.
3:1-3 ). It is clear that Jesus’ teaching of the talents
foreshadows a time of evaluation for all of His servants, and they will
“receive what is due for what he has done in the body, whether good or bad” (2 Cor. 5:10 ).
In examining Matthew 22:1-14 , one finds
that the Lord Jesus telling a parable comparing the kingdom of heaven to a
wedding feast that a king gave for his son. The king sends several servants out
to retrieve those who had been invited to the wedding, but those invited were
not interested in attending. Upon sending out another delegation to call the
invitees in, violence ensues, which invites the wrath of the king. With those
invited deemed as “not worthy” (v.8), the king deploys his servants to the main
roads to invite all that they find to the wedding feast, whether good or bad
(22:10). With the banquet hall filled, the king comes in only to notice that
one of the guests is improperly dressed for the wedding. This guest is without
his “wedding garment.” He is improperly clothed for the occasion. Being bound
hand and foot and cast into the “outer darkness,” Jesus concludes the parable
by stating that “many are called, but few are chosen” (22:14). What does He
mean? While a Calvinist may cite this verse to speak of God’s sovereign
election,[11] the
context warrants that many are called to be a part of the wedding banquet but
few are chosen to participate in the festivities. It seems that to Jesus, being
“properly dressed” is of a critical nature; one that can be seen as occurring
in Revelation 19:6-8 .
A great multitude is gathered, with cries ringing out of praise and
admiration stating that “the marriage of the Lamb has come, and His Bride has made herself ready; it was granted her to
clothe herself with fine linen, bright and pure- for the fine linen is the
righteous deeds of the saints” (Rev. 19:7b-8 , emphasis
mine). This passage speaks of white garments that are “granted” to the
recipient, which are identified as the “righteous deeds of the saints.” What is
most fascinating about this passage is the notion of timing in regards to when
the judgment seat of Christ will take place. Walvoord writes, “The implication
is evident that those who compose the ‘wife’ are already translated or resurrected,
and their righteous acts determined and rewarded. The marriage supper announced
indicates that the marriage itself has already taken place. If the church is to
be judged, rewarded, and joined to Christ in the symbol of marriage before the
second advent, an interval of time is required.”[12]
J. Paul Tanner agrees when he states, “If the fine linen signifies that they
have already been rewarded, then the church
must have experienced the judgment seat of Christ before the second coming. From this, it is assumed that the
judgment seat of Christ occurred at
or following the rapture of the
church (i.e., a pretribulational rapture).”[13] Revelation 19:6-8 demonstrates
not only the importance of the white garments being attained by the faithful
believer, but also establishes a framework of time in which the judgment seat
of Christ will take place.
B. Old Testament
Considerations
The idea of blessing for obedience
is ripe in the Old Testament. Early on, one can see that Cain is told that he
will be “accepted” if he will only do well (Gen. 4:7 ), that Joshua was able to enter the Promised
Land because he “wholly followed the Lord my God” (Josh. 14:8b ), and that the one
who keeps the law of the Lord will receive a “great reward” (Ps. 19:11b ). All of these
blessings are conditional upon the obedience or faithfulness of the individual.
In particular, the idea of inheritance can be seen as something that was received,
being conditioned upon the faithfulness of the children of Israel in
following the Lord. While the exodus from Egypt typifies the believer being set
free by applying the blood of the Lamb, i.e. believing on Jesus for eternal
life (Ex. 12:7 ,13 ; Matt. 26:28 ; Col. 1:20 ), the time at Mt. Sinai represents the opportunity to learn and
trust the Lord which is reflected in obedience, i.e. working out one’s
salvation with fear and trembling (Ex.
19:5 ; 24:7 ;
Is. 1:19 ; Phil. 2:12 ).
The “testing” that takes place in Kadesh-Barnea with the opportunity to
take the Promised Land typifies the believer’s choice in obeying or not obeying
(Num. 13:1-14:5 ).
While Joshua and Caleb encouraged faithfulness to the Lord (Num. 13:30 ; 14:6-9 ), the children of Israel would
not listen, nor trust in the Lord and the promise that He had made regarding certain
victory (Num. 14:11 ).
A journey that should have taken eleven days (Deut. 1:2 ) ended up taking forty years (Deut. 1:3 ) due to the
disobedience of the children of Israel
(Num. 14:20-23 ).
While the evidence seems clear that the Israelites were all redeemed
individuals (Ex. 12:13 ),
they were still judged because of their disobedience, while Joshua and Caleb,
who were faithful unto the Lord, would be permitted to enter into the Promised
Land and receive the inheritance (Num.
14:24 , 30 ;
26:65 ; Josh. 14:13-14 ).
This idea of “inheriting” is seen
throughout the Old Testament without the stipulation that the paternal figure
must die before this event takes place. Instead, one sees that inheritance is
based off of one’s faithfulness. Most clearly, the example of Caleb in Num. 14:24 , shows that Caleb
would be brought into the land and “possess it” (“inherit”- NKJV) due to having
a “different spirit” that “has followed me (God) fully.” If Caleb would have
defected like the rest of the children of Israel , he would have forfeited his
inheritance (Num. 14:20-23 ;
Deut. 1:35-36 ).
This concept is referenced heavily in Hebrews 3:1-4:13 , where the
writer quotes God three times saying, “As I swore in my wrath, ‘They shall not
enter my rest’” (Heb. 3:11 ;
4:3 , 5 ). “Some have said that ‘rest’
is a reference to the salvation rest that believers will have in heaven. But
that would not be possible unless one believes in salvation by works, because
the ‘rest’ being discussed here is entered into by diligent effort and obedient
living and is forfeited by disobedience (cf. 3:14, 18; 4:11).[14]
This declaration regarding “They shall not enter my rest” is found in Ps. 95:11 and stands as David’s
commentary on the failure of the Jewish people in entering into the land that
the Lord had promised them. The writer of Hebrews likens this event to the
opportunity to “share in (mevtocoi)
Christ, if indeed we hold our original confidence firm to the end” (Heb. 3:14 ). The condition for
entering the rest is stated as perseverance. The reason for their failure in
entering was due to “unbelief” (Heb.
3:19 ), but one should not automatically conclude that this
unbelief was due to an unregenerate state, but rather to a failure to trust in what
had been commanded by the Lord, i.e. the successful conquest of the Promised
Land. The writer goes on to encourage the Hebrew believers to “strive to enter
that rest so that no one may fall by the same sort of disobedience” (Heb. 4:11 ).
The author pointed out that every reader will face this
evaluation by God’s Word (4:13). The passage does not spell out the exact time,
nature, or location of this accounting, but its certainty and inescapability
are stated. The judgment seat of Christ, at which all believers will be
evaluated by God, will not be to determine salvation but to determine the gain
or loss of rewards (cf. Rom
14:10–12 ; 2 Cor
5:10 ). A believer’s spiritual lethargy, unbelief, and disobedience
will lead to wrong intentions and motives that will be exposed at a future time
by the Word of God. This warning passage (Heb 3:1–4:13 ) closes with
the sober truth that the readers will inevitably face God’s evaluation of their
lives. Because of this future evaluation, they are encouraged to be diligent to
enter God’s rest.[15]
Even Abraham
was given the understanding that a failure to follow through with circumcision
would result in being “cut off from his people” as seen in Genesis 17:14 . While this had
no bearing on Abraham’s justification (Gen. 15:6 ), it did have negative consequences if he chose
to be unfaithful in this practice.
Positional righteousness before Yahweh (Gen. 15:6 ) and rewards and
commendation for one’s faithfulness is consistent with the New Testament
understanding of salvation by faith alone in Christ alone, and that the
believer is rewarded for his or her faithfulness while on Earth, respectively.
“In view of the New Testament doctrine of justification by faith alone, it
seems curious that so many have therefore equated the inheritance with final
deliverance from hell. This is even more surprising because the New Testament
itself, almost without exception, presents the believer’s inheritance as
something merited or earned.”[16]
Any confusion over this concept seems to be attributed to a theological bias,
especially when this concept is clearly set forth in the Old Testament and
should not be viewed any differently in the New Testament.
III. KEY WORD CONSIDERATIONS
A. Misthos (mivsqoV)
The
use of the word misthos (mivsqoV) in the New Testament is most
helpful in regards to the judgment seat of Christ and the idea of one receiving
what they have done while in the body, whether good or bad (2 Cor. 5:10 ). The word is
defined literally as “payment for work done,”[17] and
is translated as “reward” in Matthew
5:12 . The idea stands that persecution brings about great reward,
or one could say that suffering precedes glory.[18] Referring
to this verse, Davies and Allison note that “reward signals what matters most,
this being divine approval.”[19]
Misthos is also found in Matthew 20:8 where Jesus is
using a parable of workers in a vineyard to speak of each person being paid for
what they have done. Here, misthos is
translated as “wages.” What is most interesting is that Jesus concludes this
parable with the remark, “So the last will be first, and the first last,” which
obviously speaks of an evaluation being in view. “When we think of reward, we
usually think of favorable compensation. However, in the Scriptures the Greek
word misthos is used as payment for
both evil and good deeds. Thus, Peter uses misthos
when he says that wicked people ‘suffer wrong as the wages [misthoi] of doing wrong’ (2 Pet. 2:13 ), while Luke uses
the word to speak of the disciples’ reward for having followed Jesus (Luke 6:35 ). The underlying
concept is that of ‘being paid for doing work’—whether good or evil.”[20]
Other prominent verses would be 1 Cor. 3:8 where it is written
that “each will receive his wages (mivsqoV)
according to his labor,” while Paul goes on to use misthos again in verse 14 when speaking of the one whose work that
survives as receiving a “reward.” In the book of Revelation, the Lord Jesus
concludes with stating, “Behold, I am coming soon, bringing my recompense (mivsqoV) with me, to repay everyone for
what he has done.” Hodges writes, “Let us hear Paul again: ‘Now to him who
works, the wages are not counted as grace but as debt’ (Rom 4:4 ). In this verse, Paul
uses precisely the same Greek word for “wages” that Jesus used in Rev 22:12 . It is the Greek word
misthos, which basically means ‘pay,
wages.’ It clearly carries the
suggestion of getting what one has earned.
There is no getting around this biblical truth. God gives us His salvation, but He pays
us for our good works.”[21] It is
evident that what one has done while here on Earth will be brought to account
at the judgment seat of Christ.
B. Metochoi (mevtocoi)
Metachoi
(mevtocoi) is a word that is found
predominantly in the book of Hebrews. The exception is found in Luke 5:7 , which speaks of Peter
signaling to his “partners” to come and help him with a great harvest of fish. Metochoi means “sharing or participating
in,”[22]
and “one who shares
with someone else as an associate in an enterprise or undertaking.”[23] In Hebrews 3:1 , the recipients of
this letter are identified as one’s who “share in” a heavenly calling, have
“shared in” the Holy Spirit in 6:4, and in 12:8 as having “participated” in the
Lord’s discipline.
In 3:14, mevtocoV is used in speaking of the opportunity
to “share in Christ” if one holds firm to the end. George Guthrie chooses to
interpret this text as one’s unfaithfulness to Christ in serving to demonstrate
that this person was never really a believer. He writes, “If the end comes and
a person in not in relationship with Christ, it means that the person had never
truly become Christ’s companion.”[24]
This seems foreign to the context. As stated above by Benware, to hold this
position regarding the mevtocoi
of Christ is to subscribe to a works-based salvation. “In the word ‘partners’
the reader meets again the Greek metochoi,
used in 1:9 and 3:1 of the ‘companions’ of the messianic King. Once again,
the writer reverted to the supreme privilege of being among the ‘many sons’
whom God is bringing to the glory of shared dominion over the created order
which Christ is destined to rule. But again too, like the privilege of serving
in the priestly house (v. 6), this role is contingent on continuing fidelity:
if we hold firmly to the end the confidence we had at first.”[25] This
concept is not speaking in terms of justification, but of one’s future
glorification in the Kingdom due to their faithfulness on Earth.
IV. EARLY CHURCH UNDERSTANDING
An understanding of the judgment seat of Christ and the fact of a
believer’s evaluation for rewards is also well documented in the early church
fathers. Some prominent examples are as follows:
Clement of Rome- “The good servant receives
the bread of his labor with confidence; the lazy and slothful cannot look his
employer in the face. It is requisite, therefore, that we be prompt in the
practice of well-doing; for of Him are all things. And thus He forewarns us: ‘Behold,
the Lord [cometh], and His reward is before His face, to render to every man
according to his work.’ He exhorts us, therefore, with our whole heart to
attend to this, that we be not lazy or slothful in any good work.” [26]
An understanding that
Polycarp’s righteous life merited a reward- “But when the adversary of the race
of the righteous, the envious, malicious, and wicked one, perceived the
impressive nature of his martyrdom, and [considered] the blameless life he had
led from the beginning, and how he was now crowned with the wreath of
immortality, having beyond dispute received his reward, he did his utmost that
not the least memorial of him should be taken away by us, although many desired
to do this, and to become possessors of his holy flesh.”[27]
Pseudo-Ignatius writing to the
Philippians about losing their reward- “If any one lives in chastity or
continence, let him not be lifted up, lest he lose his reward.”[28]
Justin Martyr faced with the
possibility of scourging and being beheaded- “Rusticus the prefect said, ‘Do
you suppose, then, that you will ascend into heaven to receive some
recompense?’ Justin said, ‘I do not suppose it, but I know and am fully
persuaded of it.’”[29]
While not an exhaustive treatment, it is evident that
the early church fathers had an understanding of reward, recompense, and favor
in the presence of Jesus Christ for a faithful life lived on the Earth.
V. CONCLUSION
The Scriptures
contain vast promises on every page of God’s blessing and favor upon those who
choose faithfulness rather than waywardness. With the manifestation of Jesus
Christ in the New Testament, one sees the progressive development of the
doctrine of rewards as prevalent in His teaching, as well as in those who
followed after Him. While most Christians believe that all will be
rewarded equally in the coming age, this study has shown that the Bible speaks
of the future evaluation of believers at the judgment seat of Christ to
determine the believer’s reward or loss of reward as conditioned upon their
obedience and faithfulness on Earth.
“The truth of the judgment seat of Christ is a reminder to evaluate our
lives to be sure we are not simply avoiding evil but are also incorporating
into our lives the things that will make a difference in eternity from God’s
point of view.”[30] It is only
God’s point of view that will matter when the believer closes his or her eyes
to this life. Therefore, diligence in the Christian life is thrust to the
forefront. Tony Evans sums this concept up when he writes, “The test will be
the quality of our work- not just the quantity, or the flashiness, or the
busyness of what we tried to do for Christ. The question will be, ‘Did you give
God the leftovers of your life or the best you had? Did you invest the precious
things of life to His service, or were you content with any old building
materials you could find?’ Building with gold, silver, and precious stones is
another way of saying you gave Christ the place of supreme value in your life.
That commitment will be rewarded at the bema.”[31]
BIBLIOGRAPHY
Ardnt, William F.
and F. Wilbur Gingrich, A Greek-English
Lexicon of the New Testament and Other Early Christian Literature, 2nd
Edition. Chicago : Chicago Press, 1979.
Benware, Paul N.
The Believer’s Payday: Why Standing Before Christ Should Be Our Greatest Moment.
Chattanooga , TN
Carpenter, Eugene
E. and Philip W. Comfort, Holman Treasury
of Key Bible Words: 200 Greek and 200 Hebrew Words Defined and Explained. Nashville , TN
Chafer, Lewis
Sperry. Systematic Theology, Vol. 4. Grand Rapids : Kregel
Publishing, 1993.
Davies, W.D. and
Dale C. Allison, Jr., The Gospel
According to Saint Matthew, Vol. I. London: T & T Clark, Ltd., 2004.
Dillow, Joseph C.
The Reign of the Servant Kings: A Study
of Eternal Security and the Final Significance of Man.
Hayesville , NC
Evans, Anthony T. Theology You Can Count On. Chicago : Moody Publishers,
2008.
George H. Guthrie, “Hebrews,” The NIV Application Commentary. Grand Rapids : Zondervan Publishing, 1998.
Hodges, Zane C. The
Bible Knowledge Commentary: An Exposition of the Scriptures ed. John F.
Walvoord, Roy
B. Zuck. Wheaton , IL
___________. “We Believe in:
Rewards,” Journal of the Grace
Evangelical Society Volume 4, (1991): 3-11.
Lloyd-Jones, David Martyn. The Church and the Last Things (Wheaton , IL
Louw, Johannes P. and Eugene Albert Nida, vol. 1, Greek-English Lexicon of the New Testament:
Based on Semantic Domains, electronic ed. of the 2nd edition. New York : United Bible
Societies, 1996.
Missler, Chuck and Nancy Missler. The Kingdom, Power, & Glory: The
Overcomer’s Handbook. Coeur d’
Alene , ID
Oberholtzer, Thomas Kem, “The Warning Passages in
Hebrews, Part 2: The Kingdom Rest in Hebrews 3:1-4:13 .” Bibliotheca
Sacra Volume 145; (1988): 185-196.
Roberts,
Alexander James Donaldson and A. Cleveland Coxe, ed. The Ante-Nicene Fathers, Volume I: The Apostolic Fathers With Justin
Martyr and Irenaeus, Buffalo ,
NY
Robertson, A.T. Word
Pictures in the New Testament. Nashville ,
TN
Tanner, J Paul, “The ‘Marriage Supper of the Lamb’ in Revelation 19:6-10 ,
Implications for the Judgment Seat of Christ.” Trinity Journal 26; (Spring 2005): 47-68.
Walvoord, John F. “Premillennialism and the
Tribulation, Part IV: Pretribulationalism (continued).” Bibliotheca Sacra Volume 112; (April, 1955): 96-105.
__________. Understanding
Christian Theology, ed. Charles R. Swindoll and Roy B. Zuck. Nashville : Thomas Nelson
Publishers, 2003.
[1] See John
MacArthur, The Gospel According to Jesus
(Grand Rapids: Zondervan Publishing, 1988), and Zane Hodges, Absolutely Free (Grand Rapids: Zondervan
Publishing, 1989).
[2] Chuck
Missler and Nancy Missler, The Kingdom,
Power, & Glory: The Overcomer’s Handbook (Coeur d’ Alene, ID: The
King’s High Way Ministries, Inc., 2009), 26.
[3] All
Scripture taken from the English Standard Version (Wheaton , Illinois
[4] Lewis
Sperry Chafer, Systematic Theology,
Vol. 4 (Grand Rapids: Kregel Publishing, 1993), 404-405.
[5] See
Millard J. Erickson, Christian Theology,
2nd Edition (Grand Rapids :
Baker Academic, 2007), 1186.
[6] David Martyn Lloyd-Jones, The Church and the Last Things (Wheaton, IL: Crossway Books, 1998),
245.
[7] This is
contrasted with the one who “relaxes” the least of the commandments and teaches
others to do the same being called “least in the kingdom.” It is obvious from
the makeup of His audience (Matt.
4:18-22 ; 5:1b-2 )
that Jesus is talking about justified individuals here. The contrast between
“great” and “least” in the kingdom is based on faithfulness or unfaithfulness
respectively. This may be why R.T. France prefers to call Matthew 5-7 the “discourse on
discipleship.” See R.T. France, The
Gospel of Matthew in The New International Commentary on the New Testament
(Grand Rapids :
Wm. B. Eerdmans Publishing, 2007), 153.
[8] A.T. Robertson, Word
Pictures in the New Testament (Nashville, TN: Broadman Press, 1933), Lk 22:30 .
[9] D. A. Carson, "Matthew," The Expositor's Bible Commentary, Vol. 8:
Matthew, Mark, Luke, ed. Frank E. Gaebelein (Grand Rapids, MI: Zondervan
Publishing House, 1984), 517.
[10] While
the “outer darkness” has been understood by some to be Hell, the context gives
no warrant to do so. The phrase “outer darkness” is found only in the book of
Matthew (8:12, 22:13; 25:30), and when considering the context, is not used in
referring to Hell (compare 8:12 with the “sons of the kingdom” in 13:38).
“Weeping and gnashing of teeth” is an emotion, not a location. See Tony Evans, Totally Saved: Understanding, Experiencing
and Enjoying the Greatness of Your Salvation. (Chicago : Moody Press, 2002), 230.
[11] See
Roger Nicole, “Covenant, Universal Call and Definite Atonement,” Journal of the Evangelical Theological Society
Volume 38, (1995), 406.
[12] John F. Walvoord, “Premillennialism and the
Tribulation, Part IV: Pretribulationalism (continued).” Bibliotheca Sacra Volume 112, (April, 1955), 98-99.
[13] J Paul
Tanner, “The ‘Marriage Supper of the Lamb’ in Revelation 19:6-10 ,
Implications for the Judgment Seat of Christ,” Trinity Journal 26, (2005): 55.
[14] Paul N.
Benware, The Believer’s Payday: Why Standing Before Christ Should Be Our
Greatest Moment (Chattanooga ,
TN
[15] Thomas Kem Oberholtzer, “The Warning Passages in
Hebrews, Part 2: The Kingdom Rest in Hebrews 3:1-4:13 ,” Bibliotheca
Sacra Volume 145, (1988), 195-96.
[16] Joseph
C. Dillow, The Reign of the Servant Kings: A Study of Eternal Security and the
Final Significance of Man (Hayesville ,
NC
[17] William
F. Ardnt and F. Wilbur Gingrich, A
Greek-English Lexicon of the New Testament and Other Early Christian
Literature, 2nd Edition (Chicago: Chicago Press, 1979), 523.
[18] This
concept is seen in Romans 8:17 ;
1 Corinthians 9:24-272 Corinthians 1:5 ; Philippians 3:8 ; Hebrews 10:32-39 ; and 1 Peter 3:14-17 .
[19] W.D.
Davies and Dale C. Allison, Jr., The
Gospel According to Saint Matthew, Vol. I (London : T & T Clark, Ltd., 2004), 464.
[20] Eugene E. Carpenter and Philip W. Comfort, Holman Treasury of Key Bible Words: 200
Greek and 200 Hebrew Words Defined and Explained (Nashville , TN
[21] Zane C. Hodges, “We Believe in: Rewards,” Journal of the Grace Evangelical Society
Volume 4, (1991), 5.
[22] Arndt
and Gingrich, Greek Lexicon, 514.
[23] Johannes P. Louw and Eugene Albert Nida, vol. 1, Greek-English Lexicon of the New Testament:
Based on Semantic Domains, electronic ed. of the 2nd edition. (New York:
United Bible Societies, 1996), 446.
[24] George
H. Guthrie, “Hebrews,” The NIV
Application Commentary (Grand Rapids: Zondervan Publishing, 1998), 136.
[25] Zane C. Hodges, The
Bible Knowledge Commentary: An Exposition of the Scriptures ed. John F.
Walvoord, Roy B. Zuck (Wheaton, IL: Victor Books, 1985), Heb 3:14 .
[26] Clement of Rome
[27] "The Encyclical Epistle of the Church at Smyrna
[28] Pseudo-Ignatius of Antioch
[29] "The Martyrdom of the Holy Martyrs, Justin,
Chariton, Charites, Pæon, and Liberianus, Who Suffered at Rome
[30] John F.
Walvoord, Understanding Christian
Theology, ed. Charles R. Swindoll and Roy B. Zuck (Nashville : Thomas Nelson Publishers, 2003),
1279.
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