In Greek, the judgement seat of Christ is called the bēma. A bēma (βῆμα) was a platform used in tribunals from which orators addressed the citizens as well as the courts of law. In one use, a bēma was something an accused person walked up to in order to receive judgement. The word is used twice in eschatological context by Paul, once referring the judgement seat of God and the other of Christ. “But as for you, why do you judge your brother or sister? Or you as well, why do you regard your brother or sister with contempt? For we will all appear before the judgment seat (bēmati) of God.” (Rom 14:10). “For we must all appear before the judgment seat (bēmatos) of Christ, so that each one may receive compensation for his deeds done through the body, in accordance with what he has done, whether good or bad” (2 Cor 5:10). Therefore, the Final Judgement is often referred to as appearing before the bēma.
There are several characteristics of the Final Judgement that are described in Scripture. It is a single event (not a drawn-out process), Christ is to be the judge, works will be a consideration, and perhaps fallen angels will be judged along with humans. Each of these characteristics is now addressed in more depth.
There are many verses that indicate the Final Judgement to occur on a specific day. Examples include “But because of your stubbornness and unrepentant heart you are storing up wrath for yourself on the day of wrath and revelation of the righteous judgment of God” (Rom 2:5); “He has set a day on which He will judge the world in righteousness” (Acts 17:31); and “The one who rejects Me and does not accept My teachings has one who judges him: the word which I spoke. That will judge him on the last day.” (Jn 12:48). Although the word “day” in Scripture does not always refer to a literal day, it is clear from the context of these passages that the Final Judgement will occur in a compressed and limited period and will not be a process taking years or centuries.
There are also many verses that identify Christ as the judge of mankind. Examples include “For we must all appear before the judgment seat of Christ” (2 Cor 5:10), “And [Jesus] ordered us to preach to the people, and to testify solemnly that this is the One who has been appointed by God as Judge of the living and the dead” (Acts 10:42), and “For not even the Father judges anyone, but He has given all judgment to the Son” (Jn 5:22). But the verse that directly links the judging of Christ to the last day occur in Paul’s sermon on Mars Hill. “God is now proclaiming to mankind that all people everywhere are to repent, because He has set a day on which He will judge the world in righteousness through a Man whom He has appointed, having furnished proof to all people by raising Him from the dead” (Acts 17: 30-31). Scripture is therefore clear that Christ is to be the judge at the Final Judgement.
There is mention of added blessings for good works in several places in Scripture (see the section on Rewards in Heaven below). But the only passage that directly links works to the Final Judgement is the following: “Therefore we also have as our ambition, whether at home or absent, to be pleasing to Him. For we must all appear before the judgment seat of Christ, so that each one may receive compensation for his deeds done through the body, in accordance with what he has done, whether good or bad” (2 Cor 5:9-10). Although this is only a single verse, it is quite clear and is not in tension with any other verses. Therefore, it must be concluded that the Final Judgement will account for both good and bad works that were done in the body.
Although not an emphasis, Scripture suggests that the fallen angels that have been banished to hell will be brought back for judgement. It is certain that fallen angels will be judged at some point. Peter writes, “For if God did not spare angels when they sinned, but cast them into hell and committed them to pits of darkness, held for judgment” (2 Pt 2:4). It is also indicated that this judgement will occur on the “great day.” Jude writes, “And angels who did not keep their own domain but abandoned their proper dwelling place, these He has kept in eternal restraints under darkness for the judgment of the great day” (Jude 6). But it seems that mankind will be judged before the angels, as those judged righteous will then participate in the judging of angels. Paul writes, “Do you not know that we will judge angels” (1 Cor 6:3)? It therefore comes down to how one defines the Final Judgement. If one understands the Final Judgement as the judgement of all mankind only, it does not include angels by definition. If one understands the Final Judgement as the judgement of all mankind followed by the judgement of angels, is does include angels.
The Roman Catholic description of the final judgement does not mention angels, but does indicate that judgement will be based both on works and the acceptance or refusal of grace. “When [Christ] comes at the end of time to judge the living and the dead, the glorious Christ will reveal the secret disposition of hearts and will render to each man according to his works, and according to his acceptance or refusal of grace.”[i]
The Lutheran description of the final judgement is less detailed than the Roman Catholic description. It does not mention angels, nor does it mention judgement based on works. The Augsburg Confession reads, “It is also taught that our Lord Jesus Christ will return on the Last Day to judge, to raise all the dead, to give eternal life and eternal joy to those who believe and are elect, but to condemn the ungodly and the devils to hell and eternal punishment.”[ii]
The Reformed position on the final judgement is quite a bit more detailed than the Roman Catholic or the Lutheran. The Westminster Larger Catechism addresses this in questions 88-90:
Q88. What is going to happen immediately after the resurrection?
A. Immediately after the resurrection, all created beings, angels and humans, will be finally judged …
Q89. What will happen to the wicked on the judgment day?
A. On the judgment day, the wicked will be put on the left of Christ, and with the evidence against them clearly presented and fully recognized by them, they will be justly and terribly condemned, after which they will be expelled from the favorable presence of God and the glorious fellowship with Christ, his people, and his angels, and thrown into hell to be punished forever with unspeakable torments, both of body and soul, along with the devil and his angels.
Q90. What will happen to the righteous on the judgment day?
A. On the judgment day, the righteous will be caught up with Christ in the clouds and placed on his right, where they will be publicly acknowledged and acquitted. They will join Christ in the judgment of reprobate angels and men and be received into heaven … Such is the perfect and complete fellowship the members of the invisible church will enjoy with Christ in glory at the resurrection and judgment day.[iii]
And so the Reformed position is that the righteous will be first acquitted and will join Christ in the judgement of the wicked, which includes the Devil and his fallen angels. Judgement will then result in the wicked being cast into hell forever. As with the Lutheran position, the Reformed position makes no mention of judging each person according to their works.
The Arminian stated position is a bit of a blend of the previously described positions. It does not mention the judgement of angels, but does associate judgement with works that were done in the body. The Arminian Confession states, “This resurrection will happen at the second and glorious coming of Jesus Christ for the judgment of all, that is, when He will call all the dead to life, first both the just and the unjust, and then those who remain alive, at the judgment seat of His Father. There the just reward or appropriate penalty will be assigned according to the quality and quantity of their works which they have done in the body, whether good or bad.”[iv] The unique feature of this description is that it implies levels of both punishment and reward. Eternal torment of the wicked will be more or less severe based on works done in the body. Similarly, eternal blessedness will be more or less based on works done in the body.
[Next: End of the World, New Heaven, New Earth]
[i] Catechism of the Catholic Church: Summary, Libraria Editrice Vaticana, 1992: ¶681-682.
[ii] Augsburg Confession, Article XVII. Concerning the Return of Christ to Judgment.
[iii] Westminster Larger Catechism, Question 88-90.
[iv] The Arminian Confession of 1621, Ch. 19, ¶2.
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