John MacArthur and Richard Mayhue discuss the topic of future judgments in their book A Systematic Summary of Bible Truth. These two theologians tell us, “The Bible clearly teaches that all people will face a judgment day before God when his judgment will be all that matters. A day of reckoning is coming when all will stand before the Creator to account for every thought and deed” (Biblical Doctrine, 2017). Jesus primarily taught his followers about God’s judgment through parables that were designed to enlighten their minds and open their hearts to the influence of the Holy Spirit whose job it is to convict and convince us of our sin (John 16:8-11, Acts 7:51). According to MacArthur and Mayhue, “All Christians are headed for a day of judgment before Jesus Christ. Scripture explicitly mentions the judgment seat of Christ in two places; in each, Paul is addressing Christians: ‘For we must all appear before the judgment seat of Christ, so that each one may receive what is due for what he has done in the body, whether good or evil. (2 Cor. 5:10) Why do you pass judgment on your brother? Or you, why do you despise your brother? For we will all stand before the judgment seat of God. (Rom. 14:10)…This judgment results in rewards for what a Christian has done with his or her life—for deeds good or bad (2 Cor. 5:10). This is a whole-life evaluation. The ‘good’ refers to those works done in the power of the Holy Spirit that bring glory to God. The ‘bad’ refers to worthless deeds that do not bring God honor, works done in the flesh (Gal. 5:19-21)…The judgment seat of Christ does not stop with an evaluation of deeds; rather, it goes deeper to motives. First Corinthians 4:5 says that the Lord ‘will bring to light the things now hidden in darkness and will disclose the purposes of the heart. Then each one will receive his commendation from God.’ Thus, the judgment before Jesus is so penetrating that motives behind deeds are evaluated as well. Not only does what we do matter, but so does why we do what we do” (pgs. 864-865).

Paul talked about God’s judgment in the context of Christ’s second coming and indicated in his second letter to the Thessalonians that the judgment would take place at Christ’s second coming. Paul wrote:

This is evidence of the righteous judgment of God, that you may be considered worthy of the kingdom of God, for which you are also suffering—since indeed God considers it just to repay with affliction those who afflict you, and to grant relief to you who are afflicted as well as to us, when the Lord Jesus is revealed from heaven with his mighty angels in flaming fire, inflicting vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus. They will suffer the punishment of eternal destruction, away from the presence of the Lord and from the glory of his might, when he comes on that day to be glorified in his saints, and to be marveled at among all who have believed, because our testimony to you was believed. To this end we always pray for you, that our God may make you worthy of his calling and may fulfill every resolve for good and every work of faith by his power, so that the name of our Lord Jesus may be glorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ.

Paul said that God considered it just to repay with affliction those who had afflicted Christians. The Greek word that is translated just, dikaios (dikˊ-ah-yos) means “equitable” or equal. “Also, just as it should be, i.e. fit, proper, good.” Dikaios is used “of one who acts alike to all, who practices even handed justice: just, equitable, impartial” (G1342). A word that is derived from dikaios is dikaiosune (dik-ah-yos-ooˊ-nay) which refers specifically to Christian justification. Dikaiosune is “being just as one should be” and is “Spoken of that righteousness which has regard to God and the divine law…Merely external, consisting of the observance of external precepts…Internal, where the heart is right with God, piety toward God, and hence righteousness, godliness…So  used in the expression ‘to count or impute as righteousness,’ i.e. to regard as evidence of piety (Romans 4:3, 5, 6, 9, 22; Galatians 3:6; James 2:23)” (G1343).

Paul said when the Lord Jesus is revealed from heaven, he will inflict “vengeance on those who do not know God and on those who do not obey the gospel of our Lord Jesus” (2 Thessalonians 1:8). The Greek word that is translated vengeance, ekdikesis (ek-dikˊ-ay-sis) is derived from the word ekdikeo (ek-dik-ehˊ-o) which means “to execute justice” (G1556). Vengeance is mentioned throughout the Bible, but particularly in the prophetic books of the Old Testament with regard to the nation of Israel. The prophet Hosea talked about Israel reaping the whirlwind and said of God’s judgment:

The days of punishment have come;
    the days of recompense have come;
    Israel shall know it.
The prophet is a fool;
    the man of the spirit is mad,
because of your great iniquity
    and great hatred.
The prophet is the watchman of Ephraim with my God;
yet a fowler’s snare is on all his ways,
    and hatred in the house of his God.
They have deeply corrupted themselves
    as in the days of Gibeah:
he will remember their iniquity;
    he will punish their sins. (Hosea 9:7-9)

The prophet Micah echoed Hosea’s sentiments, but directed his comments to the ungodly that God would purge from among Israel. Micah said of God’s judgment, “And in anger and wrath I will execute vengeance on the nations that did not obey” (Micah 5:15).

Micah concluded his message with a tribute to God’s steadfast love and compassion. Micah asked, “Who is a God like you, pardoning iniquity and passing over transgression for the remnant of his inheritance? He does not retain his anger forever, because he delights in steadfast love. He will again have compassion on us; he will tread our iniquities underfoot. You will cast all our sins into the depths of the sea” (Micah 7:18-19). “Micah ends his prophecy by indicating that his total confidence was in God. Despite Israel’s great iniquity, God indeed pardons sin and delights in showing ‘steadfast love’ (hesed [2617]). God not only forgives sins but casts them far away (‘into the depths of the sea,’ v. 19)” (note on Micah 7:18-20). The Hebrew word cheçed (khehˊ-sed) or hesed “is one of the most important in the vocabulary of Old Testament theology and ethics. In general, one may identify three basic meanings of the word, which always interact: ‘strength,’ ‘steadfastness,’ and ‘love.’ Any understanding of the word that fails to suggest all three inevitably loses some of its richness. ‘Love’ by itself easily becomes sentimentalized or universalized apart from the covenant. Yet ‘strength’ or ‘steadfastness’ suggests only the fulfillment of a legal or other obligation. The word refers primarily to mutual and reciprocal rights and obligations between the parties of a relationship (especially Yahweh and Israel). But checed is not a matter of obligation; it is also of generosity. It is not only a matter of loyalty, but also of mercy. The weaker party seeks protection and blessing of the patron and protector, but he may not lay absolute claim to it. The stronger party remains committed to his promise, but retains his freedom, especially with regard to the manner in which he will implement those promises. Chesed implies personal involvement and commitment in a relationship beyond the rule of law. Marital love is often related to chesed. Marriage certainly is a legal matter, and there are legal sanctions for infractions. Yet the relationship, if sound, far transcends mere legalities” (H2617).

Paul indicated that God’s motive for inflicting vengeance on those who do not know him and those who do not obey the gospel is so that justice can be carried out. Many think that God is not just, that he allows things to happen that should not happen, and that he does nothing about the pain and suffering of his people, but Paul made it clear that God’s judgement will involve an equivalent amount of suffering for those who have afflicted his people over the years (2 Thessalonians 1:6). Jesus’ parable of the persistent widow was intended to convey the justice of God’s judgment. The widow complained to the unjust judge because he wouldn’t give her justice against her adversary. Jesus said, “For a while he refused, but afterward he said to himself, ‘Though I neither fear God nor respect man, yet because this widow keeps bothering me, I will give her justice, so that she will not beat me down by her continual coming.’ And the Lord said, ‘Hear what the unrighteous judge says. And will not God give justice to his elect, who cry to him day and night? Will he delay long over them? I tell you, he will give justice to them speedily. Nevertheless, when the Son of Man comes, will he find faith on the earth?’” (Luke 18:4-8). Jesus’ question, “Will he find faith on the earth?” implied that the reason God’s judgment has not yet been carried out is because God’s people are not, like the persistent widow, demanding justice from him.

Jesus Christ’s return could be a good news and bad news situation for many Christians. Although Christ’s return will mean that our suffering is over and God will carry out vengeance on our enemies, believers will have to appear before the judgment seat of Christ (2 Corinthians 5:10) and may be reluctant to find out how their deeds will be evaluated. In his parable of the talents, Jesus indicated there will be some who are very disappointed. Jesus said, “He also who had received the one talent came forward, saying, ‘Master, I knew you to be a hard man, reaping where you did not sow, and gathering where you scattered no seed, so I was afraid, and I went and hid your talent in the ground. Here, you have what is yours.’ But his master answered him, ‘You wicked and slothful servant! You knew that I reap where I have not sown and gather where I scattered no seed? Then you ought to have invested my money with the bankers, and at my coming I should have received what was my own with interest. So take the talent from him and give it to him who has the ten talents. For to everyone who has will more be given, and he will have an abundance. But from the one who has not, even what he has will be taken away. And cast the worthless servant into the outer darkness. In that place there will be weeping and gnashing of teeth’” (Matthew 25:24-30).