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to that list of worthies whose example is recorded in Heb. 11:, this is what we read of
Abraham:
"By faith Abraham, when he was called to go out unto a place which he should after
receive for an inheritance, obeyed; and he went out, not knowing whither he went"
(Heb. 11: 8).
From these two examples a principle emerges that can be used in the interpretation of
the terms associated with the Judgment Seat of Christ. David received `the things done in
the body' during the present life; he had sown to the flesh, and of the flesh he reaped
corruption. Abraham's example, recorded in the N.T. gives us an idea of what will be
pronounced upon such a life at the Bema. The delay at Haran, the lapse in Egypt, the
failure at the first to separate from Lot, these find no mention in Heb. 11: There it reads
"By faith Abraham was called . . . . . obeyed"--all else was forgiven and will never come
up again. The intention of his heart, and the fact that he did at length go out in obedience
are all that is remembered.
Turning now to II Cor. 5: 10, 11 where we read `every one may receive the things
done in his body' we observe that there are seventeen words translated `receive' in the
N.T.
Lambano, together with five combinations, dechomai with seven combinations, these,
together with apecho and choreo are passed by, the word chosen by the Apostle being
komizo. Komizo, primarily means to bring or to fetch, but when used in the Middle voice
it means `to receive to oneself' as a recompense or what is due. So we read in
Matt. 25: 27 "I should receive mine own with interest". The word means also to
receive back what was previously one's own, to recover, as in Heb. 11: 19. A parallel
with the use of komizo in II Cor. 5: 10, 11, are the two references in the Prison epistles:
"With good will doing service, as to the Lord, and not to men: knowing that
whatsoever good thing any man doeth, the same shall he receive of the Lord, whether he
be bond or free" (Eph. 6: 7, 8).
"And 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).
Here it will be observed that the Apostle employs komizo for receiving `whatsoever
good thing a man doeth' in Ephesians, and `for the wrong which he hath done' in
Colossians. The word translated `receive' in the passage `shall receive the reward' in
Col. 3: 24 is the Greek apolambanomai. This word, mainly by reason of the prefixed
apo has the meaning of receiving some reward or recompense as Rom. 1: 17 & II John 8
reveal. From I Cor. 3: we have learned that `for the wrong which he hath done' there
will be some measure of loss or forfeiture. In II Sam. 23:, this principle seems to be
seen in operation. There we find `the first three' (II Sam. 23: 8-12). Then come
another list of overcomers, but of one it is written "Howbeit he attained not unto the first
three", of another "He was more honourable than the thirty, but he attained not to the first
three" (II Sam. 23: 19, 23). Again, Uriah the Hittite, against whom David had so
signally offended, finds a place among this honourable company (II Sam. 23: 39) but it