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"throne" and once "to set (foot) on". This last translation, found in Acts 7: 5 (literally
"foot room") reveals that there is no element of "judgment" in the actual composition or
derivation of the word. Bema comes from baino "to go, to step" and there are no less
than forty-two variants of this root. For example, parabasis "a step aside" is translated
"transgression". Anabasis "a step up" is translated "stair", etc. A bema is a raised
platform erected for any purpose, but in actual use limited largely to a dais from which a
sentence is pronounced, a decision given, an award made. It can mean a place of
judgment such as that occupied by Pontius Pilate (Matt. 27: 19), or the judgment seat
of Gallio (Acts 18: 12, 16, 17), of Festus (Acts 25: 6, 17) or of Caesar (Acts 25: 10).
In Acts 12: 21 Herod occupied the bema for the purpose of making an oration.
Dr. M. Panton says "The tribunal before which the disciples appear is peculiar, it is a
bema, not a thronos, a judgment seat for the investigation of disciples, not a throne for
the arraignment of rebels".
In Neh. 8: 4 the LXX employs the word bema for a "pulpit" and this can in no
sense be construed as a judgment seat except in the sense that any and every reading of
the Word causes the hearer an exercise of conscience. The Apocrypha uses the word
bema for a pulpit (Esd. 9:42) and for "a judgment seat" (2Macc. 13:26); and some
editions associate the word with the judgment of Urim and Thummim (Syr. 19:26;
45:11). Classical Greek uses the word bema for (1) A step, a pace. (2) A pace, as a
measure of length. (3) A raised place, a tribunal, the Latin rostra; the verb bematizo
does not appear to have been used in the sense of judging, but means "to measure by
paces". We may find this idea of measuring to see whether one has attained a specific
standard coming out very prominently in our subsequent studies.
Of the twelve occurrences of bema in the N.T. two only occur in the epistles:
"We shall all stand before the judgment seat of Christ" (Rom. 14: 10).
"We must all appear before the judgment seat of Christ" (II Cor. 5: 10).
It may be that some of our readers who have realized their perfect acceptance in the
Beloved, may hesitate to bring any element of the judgment of a believer into the epistles
of the Mystery. It should be remembered that the same epistle that teaches the Mystery,
and stresses the fact that the believer has been made meet for the inheritance of the saints
in light, says:
"Whatsoever ye do, do it heartily, as to the Lord, and not unto men; knowing that of
the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ. But
he that doeth wrong shall receive for the wrong which he hath done: and there is no
respect of persons" (Col. 3: 23-25).
Linked with this reference must be the references to "the day of Christ" found in
Philippians. We therefore approach this very solemn subject with subdued hearts,
seeking to give due weight both to the freedom from condemnation which is our blessed
portion and to the scrutiny that is most certainly indicated in the reference "the judgment
seat of Christ". To the discovery of the truth we dedicate our grace given faculties,
praying that all we commit to paper and print may be consciously published in view of
"that day".