Judgement Seat: Romans 14:12 says, "So then each of us will give an account of himself to God." What does it mean?

I used to think all would be discussed between us and the Lord. However, with all our sins forgiven at salvation, I have come to believe that they are eternally taken care of. I now understand the accountability to be about those things of value we have to present to the Lord, and the momentary shame we may feel at what little there is to give Him. I think that’s what is meant by the choice “everything except all sin.”

Is there an option for “all sins since we have been saved that we have not made right with the Lord already”?

I thought we are justified by faith? That involves our sins being imputed to Christ and the very righteousness of Christ imputed to us. The result is peace with God (Rom. 5:1) and no condemnation (Rom. 8:1). Those who receive eternal life by simply believing will not come into judgment (John 5:24). The question of our sins has been dealt with.

The issue of the Romans 14 passage begins at verse one and involves receiving believers who are weak in the faith and may be involved with practices that are not sin in themselves but seen as sin by some because of religious connection . This involves food and drink. It is pointed out that our final accountability in the manner of our witness and is to God. This is not a statement regarding unconfessed sin, our thoughts, or sins after salvation. Christ died for all sins and our being united to Him has involved all the sins He died for. This is the clear and repeated message of Romans, Galatians, John, and all scripture where the Gospel is set forth.

Such passage as Romans 14 must be seen in light of what Romans has already clearly taught. Verse 13 states we shall all give account to God. This should restrain our seeking to make weaker believers accountable to us in some debatable practices. However, this does not state the way we are to all be accountable to God. For the believer, sin will never again be an issue before God. We will stand before God justified (declared righteous). This is also the way the weaker believer will also stand before God. How then should we judge disputable practices in this life? These practices are specifically mentioned here. This involved meat and drink that had religious and/or social moral connection. Today it may be applied to several practices often in dispute.

It should also be noted that 2Cor.5:5-11 appears to be a statement to believers with regard to deeds done in our bodies. It has to do with pleasing Christ in our service and life. The issue is not any exposing of sins but of discipleship evaluation for rewards. We may have temporal sorrow for loss. The fear here is not regarding salvation but one of standing before a Holy God and not being pleasing to our Lord.

We must always see such passages in light of all the NT scriptures on what the Gospel is and does.

There can be no final Justification or Judgment for any believer in Christ that involves exposure of sin, unconfessed sin, or to evaluate our being saved. If we believe we are justified. If we are justified we have the assurance of no condemnation (Rom.8:31-39). Belief is simple and clear. It involves sufficient knowledge, assenting to the truth, and trusting or relying upon that truth. We can all assurance based on our knowing that we are truly relying on the promises of God. Calvin said that the essence of faith is assurance.

The confession of sin as set forth at 1 John 1:9 is that which restores our present temporal fellowship with God. If we fail to confess that fellowship is hindered but those sins are still under the payment for our sins by Christ. We are still justified and such sins are part of Christ’s pleading as part of His being our high Priest in heaven.

I am now writing an article on Justification and the heresy of so called final Justification which will be on my blog “Biblicist Christian Truth.”

[Ed Vasicek]

[Steve Newman] Is there an option for “all sins since we have been saved that we have not made right with the Lord already”?

If you believe that all sins from before our salvation are not brought up, but those afterward are (even the ones we have confessed and repented of), then “other” is probably the best option. Otherwise they are covered by the option that says we are not judged for the sins of which we have repented. But if you make a distinction, all I can say is “oops.” When I do a poll, I try to think of as many choices as come to mind (there are so many possible combinations); I always miss one, it seems.

I personally think that our sins are judged as works, not as sins. I base that on Ecclesiastes 12:14,

For God will bring every deed into judgment, including every hidden thing, whether it is good or evil.

This general statement finds its fulfillment in Christ in that every sin was brought into judgment and placed upon Him. Those who believe have therefore already passed through this judgment. Those who do not believe and therefore are not under the payment made by Christ will give account themselves at the great White throne Judgment. Justification means everything or it means nothing. Since it is God who Justifies it means everything for those he declares righteous with the very righteousness of Christ. Thus this statement by God is carried out fully by Him. Romans explains to us that God is able to be just and the justifier of those who believe because judgment of all sin was paid for by Christ.

Bob - great post - well said. Thank you!

I haven’t answered the poll because I don’t feel that I can confidently answer the question.

But let’s note what the texts say and the general direction that seems to point.

Bob and others have summed up what happens to our sins as far as payment is concerned. “There is no condemnation.”

So we know what does not happen (“condemnation”). Is this the same thing as “judgment”?

Let’s look at some words and phrases…

Rom.14:10 “we shall all stand before the judgment seat of Christ”

• “We shall all” = believers will be there
  
  
• “Judgment seat” translates bema. Normally = a place where someone sits in the office of judge for the purpose of an activity we call “judging.”
  
  

So what would be the point of being there if nothing like “judging” occurs? v.12 is of some help: we each give account. But we need more information.

2 Cor 5:10–11 For we must all appear before the judgment seat of Christ, that each one may receive the things done in the body, according to what he has done, whether good or bad. 11 Knowing, therefore, the terror of the Lord, we persuade men; but we are well known to God, and I also trust are well known in your consciences. (nkjv)

• Again, “we must all” means all believers
  
  
• The seat is again, bema. Christ is the one who takes the seat for the purpose of “judging.”
  
  
• “That each one may receive the things done” - indicates a result that is based on our conduct.
  
  
• “Whether good or bad” - indicates bad things we do also have a result.
  
  
• “Knowing… the terror of the Lord” - unbelievers are not in view here, so the terror is believer’s terror. (See 1Pet.1:17)
  
  

So what does all that add up to? “Judgment” does not necessary involve “condemnation.” The latter—at least in the Romans 8 sense—may refer specifically to being sentenced and sent off to experience the sentence. But whatever happens at the judgment seat is clearly an evaluation and the evaluation clearly includes “bad” things we have done. We usually call these sins, don’t we?

As for the terror, some will say that “perfect love casts out fear.” Yes, but should we assume no fear occurs at all or should we consider the possibility that the fear has to be there before perfect love casts it out? (A closer look at 1 John 4:17-18 shows another possibility as well: that our fear is absent at the judgment to the degree love has been perfected in us before we get there?)

My view is that Christ fully paid the penalty for all of the believer’s sin, whether past, present, future, confessed or unconfessed. The penalty for sin is “death,” eternal separation from God. That’s a penalty that is not on the table at the bema. But I don’t see any way to read Rom.14 and 2Cor.5 in a way that leaves sin out and that involves no actual judgment. It’s not called the “Let’s-have-a-nice-chat-with-Jesus Seat.”

We can be confident that there will be no condemnation and no “paying of penalties” for believers. But there will be “receiving,” and receiving something for the “bad” is included. The text says so.

Wish it weren’t so. I will have some things to answer for.

As for who will be there and hear/see… we will only care about the One on the Seat.

New English Translation has an interesting translation note on the passage…

42 tn The referent of ἐν τούτῳ (en toutō) here is more difficult to determine than most, because while there are both ἵνα (hina) and ὅτι (hoti) clauses following, it is not clear whether or not they are related to the ἐν τούτῳ. There are actually three possibilities for the referent of ἐν τούτῳ in 4:17:

(1) it may refer to the ἵνα clause which immediately follows, so that the love of believers is brought to perfection in that they have confidence in the day of judgment. The main problem with this interpretation is that since the day of judgment is still future, it necessitates understanding the second use of the preposition “in” (second ἐν [en] ) to mean “about” or “concerning” with reference to the day of judgment in order to make logical sense.

(2) The ἐν τούτῳ may refer to the ὅτι clause in 4:17b, meaning “love is perfected with us…in that just as he [Christ] is, so also are we in this world.” This makes logical sense, and there are numerous cases where ἐν τούτῳ is explained by a ὅτι clause that follows. However, according to this understanding the intervening ἵνα clause is awkward, and there is no other instance of the phrase ἐν τούτῳ explained by a following ὅτι clause where a ἵνα clause intervenes between the two in this way.

(3) Thus, the third possibility is that ἐν τούτῳ refers to what precedes in 4:16b, and this also would make logical sense: “By this - by our residing in love so that we reside in God and he resides in us - is love brought to perfection with us.” This has the additional advantage of agreeing precisely with what the author has already said in 4:12: “If we love one another, God remains in us and his love is brought to perfection in us.” Thus option (3) is best, with the phrase ἐν τούτῳ referring to what precedes in 4:16b, and the ἵνα clause which follows indicates the result of this perfection of love in believers: In the future day of judgment they will have confidence. The ὅτι clause would then give the reason for such confidence in the day of judgment: because just as Jesus is, so also are believers in this world - they are already currently in relationship with God just as Jesus is.

Biblical Studies Press. (2006; 2006). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press.

Their take on it doesn’t fit my view, but I think it is possible to simultaneously have no fear of “condemnation” or “punishment” at the judgment and yet still have fear in regard to the Lord’s displeasure and whatever’s involved in “receiving the things done.”