THE SETTING RIGHT of every matter and act is a question with which
God will deal ere His ultimate is attained. Even in the case of the saints it is not a
matter which is avoided or evaded. The Great White Throne judging will effectually settle
all matters as regards those who appear before its session, but none who can claim the
salvation which is in Christ Jesus, by faith, will be amongst the number who will stand
there. At the dais of God the proceedings are entirely different from those at the Great
White Throne, and in the case of the saints there are features which are entirely lacking
in the case of those who come before the Great White Throne. What eventuates from the dais
is not therefore to he compared with it, for it is God's saints who appear before
Him (Rev.20:11-15).
EVANGEL ENSURES SALVATION
The evangel has taught us that we enjoy the greatest possible benefits through it, and
these may be tersely summed up in that precious statement: Nothing, consequently, is now
condemnation to those who are in Christ Jesus (Rom.8:1). We readily rejoice, then, that
our God, in Christ Jesus, has so firmly and irrevocably settled that problem to our
blessing and His own glory. We cannot come into any position which will minimize salvation
or take it from us. Salvation is not decided before the dais, and it is not in any sense
in question there. Why, therefore, do we read of our presentation at the dais of God
(Rom.14:10), and our manifestation at the dais of Christ (2 Cor.5:10)?
THE DAIS EXAMINES OUR WALK
The use of the term "judgment seat" has tended to give a misleading color to
this statement; the word tribunal has been suggested, but there are features of its usage
which make it unsuitable. The term of the original is conveyed by dais or platform; these
are quite impartial words (Acts 7:5; John 19:3). Literally it is the standing room
afforded for establishing of a definite position; there one steps to state their case with
a view to its examination by the Lord (1 Cor.4:4), and the setting right of any necessary
items thereof. This is prior to His award. Whilst not a judicial bench for condemnation,
few of us seem to have attained to a clear appreciation of its function; or the reason for
it in God's dealings with His saints. In coming to this portion of the Roman epistle it
were well if we make some attempt to obtain at least a broad understanding.
SALVATION INCOMPLETE UNTIL THE BODY IS DELIVERED
This question of our having to step before the dais of God arises from our walk--the
extent to which we have truly expressed the evangel in our living. In our progress through
the Roman epistle we have seen that, as saints, we are to walk in newness of life. At the
same time, though sin's body has become inert, sin is not yet eliminated from our body; we
are to reckon ourselves as dead to sin and alive to God (Rom.6:4-11); for we await the
future deliverance of our body when our salvation becomes a completed matter (Rom.8:23).
OUR BODIES TO BE PRESENTED TO GOD
Meanwhile, our logical divine service is to present our bodies a sacrifice, living,
holy and well-pleasing to God. And, insofar as we are transformed by the renewing of our
mind, we shall escape, configuration to this eon, which position will be most estimable
when we are manifested at the dais (Rom.12:1,2).
OBEDIENCE TO FAITH IS OUR DIVINE SERVICE
Saints, though blessed of God, continue to live in the world (1 Cor.5:10); they are not
exempt from the ordinary relations and duties to other humans; in fact, their faith really
makes all their living a divine service. Here we touch the aspect which is little
appreciated, for we have a distinct tendency to regard divine service as applying only to
those engaging specifically in the labor of pastors, teachers and evangelists (Eph.4:11).
Such are certainly rendering service to God and His saints, yet it is special, being a
distinct gift from God (1 Cor.9:17). In the initial consideration, divine service consists
in our obedience to the faith; it is our practical living of the evangel in regard to our
fellow saints, to our enemies, to humans in general, and to the state.
PRECEPTS ARE EXAMPLES OF FAITH'S ACTIVITIES
Romans twelve to sixteen show the evangel in practice. Precepts are given as examples
of the practicing of the prior stated doctrine; they detail a divine service which
rationally corresponds to our life in Christ. In one sense they may be corrective of any
disobedience to the faith, and an exhortation to proper conduct in the Lord. Any doubt as
to the proper course is resolved by the precepts.
BEFORE THE DAIS WE GIVE ACCOUNT TO GOD
Life for the believer is not a casual matter, but calls for the most serious
considerations. Before the dais we are to give account to God (Rom.14:11,12). This is for
His glory, and should also be for our fullest blessing. When we bow the knee and acclaim
God before His dais, it ought to be the climax of what we have been effecting in our
living, for if we have followed the leading of the spirit of His Son (Rom.8:14), the
possession of each saint, then there will be no question of any requital for bad, but
rather the requital for the good which, by the power of His grace, we have effected (2
Cor.5:10). Let us duly note that the word requital contains no undesirable idea; it is
equally at home when used with the words good or bad. It indicates the fulfillment of all
obligation by a recompense, which is a full equivalent, as discerned by God's
righteousness.
OUR DEEDS ARE TO THE LORD
Our scriptural position is that all we do should be as to the Lord and not to men
(Eph.6:8,9). Our compensation is from Him (Col.3:23-25). It is the enjoyment of an
allotment from the Lord. That He will bestow this compensation is affirmed when it is said
that he who is injuring will be requited for that which he injures. The word injure is
especially instructive; injury is that which is UN-JUST, not as in English something which
arises accidentally. Any unjust actions (injuries), done by the saints, will be set right.
SAVED BY GOD WE LIVE TO HIM
To view matters comprehensively requires a realization of the fact that God has saved
us, and this involves our living to Him, which is not merely in regard to any special
service in the way of ministering His word, but also in all our contact both with saints
and with the remainder of humanity. There will be fruit and payment for the service done
in response to any administration God gives. This calls for propriety in its discharge,
for the pastor, evangelist or teacher may become disqualified in such labor (1
Cor.9:24-27). For our divine service, flowing from our faith, we will receive our requital
for the good or the bad which we have done in the body. Grace makes us debtors to live
according to God, and this is really the great question of our accounting at the dais (2
Cor.5:10; Gal.6:7,8; Rom.8:12).
THE NEW LIFE IS A RECOGNITION OF GOD
The new life which the saints enjoy calls for, and should result in, conduct of a very
high character. The broadest view of it requires that our life should be the fullest
possible acknowledgement and acclamation of God. This is the great intention and
requirement of Deity, and it is true not only of the reverent in the present, but also of
the irreverent ultimately. Even the believer has a mind so feeble and defective that he
rarely succeeds in rendering to God true and full recognition, and his growth in
realization of Him is meagre. This is intimated to us when the scriptures counsel us not
to judge or scorn our fellow believers (Col.1:9,10; Rom.14:1-4).
GOD'S ATTITUDE OUGHT TO BE OURS
To judge, in this connection, is to assume a position which God reserves entirely for
Himself because He alone is fitted to discharge such a task (Rom.14:3-10). And to scorn a
saint is to disapprove of one whom God has taken to Himself. Obviously, to say the least,
we are not superior to God! That we are to be presented at the dais of God ought to
exclude any judging of our fellow believers; there we cannot judge, but must be
confined to the account of ourselves to God; there we must bow the knee and
acclaim Him. Shall our account to God be that we have judged or scorned one whom He
did not so deal with, and thereby have placed ourselves in a position which was contrary
to God? Rather should our attitude and activity be that of endeavoring to aid our
brethren, and to see that we give no grounds to snare or stumble any (Rom.14:11-13).
OUR PATH TO BE FREE FROM INJURY TO OTHERS
It becomes clear that we have a great and onerous path before us, a path in which it is
easy for us to fail and become unjust to our brethren, and so injure them. This can occur
in many ways, and in connection with many matters, when we regard life in all its details
and in relation to the many kinds and conditions of humans with whom we come in contact
(Rom.14:15).
GOD IS ABLE WHERE WE HAVE FAILED
Is it not our delight to understand that our God, in Christ Jesus, has removed every
possibility of condemnation from us? He has made our salvation sure and secure, yet He has
arranged to set right all the acts of His saints. For those acts in our accounts which are
properly in His sight, we shall have the compensation of our allotment, but what is
detrimental in our conduct, that will be requited also. And would we, as His saints, have
it otherwise? Surely the evangel brings to us the spirit which leads us to desire and
intend that every thought, word and deed be in subjection to Him as our Lord (2 Cor.10:5).
If we have in the slightest degree failed to achieve that which corresponds to the
righteousness of the new life, then we surely wish such failings rectified, even though it
may bring us loss. And, for even this, we shall thank Him and rejoice that He is able
where we have failed.
WE LOOK TO MERIT GOD'S APPLAUSE
Let us welcome the fact that God has made provision for any debits of our accounting to
be discharged by His righteousness and ability (1 Cor.4:5). Only thus may we properly and
confidentially look forward to the applause of our great God and Saviour in regard to our
divine service. Meanwhile, may we make full use of His enabling grace!
