The Righteous Judge of All (Hebrews 12:23) | Worship Service

Psalm 145 and Psalm 34 in Worship

Saying Psalm 145, how great. Oh, bless Yahweh at all times. His praise shall continually be in my mouth. My soul will make its boast in Yahweh. The humble will hear it and rejoice. Oh, magnify Yahweh with me and let us exalt his name together.

I inquired of Yahweh and he answered me and delivered me from all that I dread. They looked to him and were radiant. And their faces will never be humiliated. This poor man called out and Yahweh heard him and saved him out of all of his troubles.

The angel of Yahweh encamps around those who fear him and rescues them. Oh, taste and see that Yahweh is good. How blessed is the man who takes refuge in him. We're going to sing a new song this morning.

Taste and see Psalm 34.

I saw the Lord answered me and delivered this poor man.

Announcements and Overflow Room

Okay, well, I can shout. There we go. Just two quick announcements for you. First, last week was our Adventure Club Sunday and I neglected to have all of the kids stand up for that, which they look forward to every year.

You can't really see them because when they're standing up, they're not much taller than you are sitting down, but at least they get to stand up. And I forgot to do that, but Adventure Club does start tomorrow evening at 6 .30.

And if you haven't registered your kid yet and you want them to participate in Adventure Club, you might want to show up a few minutes early, a few minutes before 6 .30, so you can get them registered for the year.

And then my second announcement is that we have this room back here in the corner, which we're going to use as an overflow room. There have been a couple of Sundays here where we've had folks sitting on chairs out in the foyer, which only on one Sunday, and that was Easter Sunday, was that actually justified because this place was packed and we had 20, 25, 30 people sitting out in the foyer.

And we could have had them sitting in this room where you can see through the glass. In fact, if you all look back there, you can wave to the animals behind the glass in the room back there. We could have had them sitting back here and we didn't.

We had them sitting out there. So if you come late and you're looking for a place and this place is packed, you can go back to this room and be able to watch and hopefully hear everything back there adequately.

I'm getting signals that they can't hear anything, but at least when we waved, you can wave back, correct? Yeah, there we go. So we'll be able to get sound piped into that room. Hopefully you'll be able to hear everything in there.

And it helps on the Sundays, other than Easter Sunday, on those Sundays when we had people sitting out in the foyer, when you stand up here, you can see these holes. There's two here and two there and four there and two here and three there and two there and two there, four back there, three there.

So there's holes all over the place. So when you come in, you can show love to your neighbor and hospitality by just kind of scrunching over and making room for people who have yet to come in, because there's only, as I said, one Sunday where we really had to have people sitting outside this room the rest of the time.

In fact, all of the primates who were behind the glass, they could come in and sit in any one of these holes right now, we have room for you in here. So just so you know that. Turn your Bibles, will you please, to Nahum, the book of Nahum.

I know I can hear the, Nahum, that's right. The book of Nahum, chapter one. This might be the Sunday where those of you who usually insist upon a paper copy of the word of God actually use your digital copy instead.

Nahum, chapter one. And we're gonna read together this entire first chapter, which is a description of God's judgment, His oracle against the city of Nineveh. So you're familiar with the city of Nineveh because Jonah went there and preached and the city repented and God spared the city.

And then you fast forward, I think it's at least a century, and here comes another prophecy towards the city of Nineveh. I'm giving that explanation to give you time to find the book of Nahum. Now that you have it, Nahum, chapter one.

The oracle of Nineveh, the book of the vision of Nahum, the Elkishite. A jealous and avenging God is the Lord. The Lord is avenging and wrathful. The Lord takes vengeance on His adversaries and He reserves wrath for His enemies.

The Lord is slow to anger and great in power. And the Lord will by no means leave the guilty unpunished. In whirlwind and storm is His way and clouds of the dust beneath His feet. He rebukes the sea and makes it dry.

He dries up all the rivers. Asian caramel wither, the blossoms of Lebanon wither. Mountains quake because of Him and the hills dissolve. Indeed, the earth is upheaved by His presence, the world and all the inhabitants in it.

Who can stand before His indignation? Who can endure the burning of His anger? His wrath is poured out like fire and the rocks are broken up by Him. The Lord is good, a stronghold in the day of trouble and He knows those who take refuge in Him.

But with an overflowing flood, He will make a complete end of its sight and will pursue His enemies into darkness. Whatever you devise against the Lord, He will make a complete end of it. Distress will not rise up twice.

Like tangled thorns and like those who are drunken with their drink, they are consumed, a stubble completely withered. From you has gone forth one who plotted evil against the Lord, a wicked counselor.

Thus says the Lord, though they are at full strength and likewise many, even so they will be cut off and pass away. Though I have afflicted you, I will afflict you no longer. So now I will break His yoke bar from upon you and I will tear off your shackles.

The Lord has issued a command concerning you. Your name will no longer be perpetuated. I will cut off idol and image from the house of your gods. I will prepare your grave for you are contemptible. Behold on the mountains, the feet of Him who brings good news, who announces peace.

Celebrate your feasts, O Judah. Pay your vows, for never again will a wicked one pass through you. He is cut off completely. You stand with me as we pray. Let's bow our heads. Our Father, indeed You are an avenging and wrathful God, indignant against sin and the wickedness and evil of wicked unbelievers each and every day.

This has not changed and it is still the same today for Your anger burns against sin just as it has in the past, just as it has in ages before. And yet You are also, as this very passage says, You are good, You are righteous, You are holy.

Is it because of Your goodness that You will judge sin and sinners? Is it also because of Your goodness that You have provided a way of salvation where You are refuge for those who will draw near to You and come to You in faith to the Lord Jesus Christ?

So we thank You that in the midst of Your wrath that You remember mercy, that in the midst of Your judgments that You pour out grace. We thank You that You are glorified both through the judgment that falls upon the wicked as well as the grace that You give to Your people by which You save and secure a number, an innumerable number for all of eternity.

We thank You for Your mercy. We pray that You would strengthen and encourage our hearts by remembering all of Your holy and perfect attributes and that You would be honored through our worship as we sing our praise to a God who has delivered us from infinite and eternal wrath.

We ask this in the name of the one who has secured our salvation by His work, the Lord Jesus Christ, amen.

The bitter cup preserved for me Has washed away my sin, Jesus, thank You The Father's wrath completely satisfied, Jesus, thank You Once You ran, I've now seen it at last The exiled from mercy at last

And You being dead in Your transgressions and the uncircumcision of Your flesh, He made You alive with Him, having graciously forgiven us all our transgressions, having canceled out the certificate of debt consisting of decrees against us, which was hostile to us.

He also has taken it out of the way, having nailed it to the cross. We're gonna end our music service this morning and sing together the power of the cross.

Oh, to see the dawn of the darkest day By sinful men to us

Hebrews 12:18-24 and the Contrast Between Sinai and Zion

Please turn now, if you will, to Hebrews chapter 12. Hebrews chapter 12, easier to find than Nahum because your Bible falls open to the book of Hebrews. Hebrews chapter 12. In a moment here, we're gonna read verses 18 through 24, but before we do, let's go to the Lord and ask His blessing upon our time and His word.

Oh, Father, it is our desire that You would teach us through Your written word, that we would hear Your voice in the pages of Scripture, that we would see and know and understand the author's intention in these words, and not just the human author, but the Holy Spirit's intention.

And so we pray that Your Spirit would be our teacher this morning and that Your word would be our guide, a source of all truth. We pray that You would use Your word to conform us to the image of Christ who died in our stead to present us to You.

We ask this in His name. Amen. Read together verses 18 through verse 24. For You have not come to a mountain that can be touched and to a blazing fire and to darkness and gloom and whirlwind and to the blast of a trumpet and the sounds of words, which sound was such that those who heard begged that no further word be spoken to them.

For they could not bear the command if even a beast touches the mountain, it will be stoned. So terrible was the sight that Moses said, I am full of fear and trembling. But You have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, to the general assembly and church of the firstborn who are enrolled in heaven and to God, the judge of all and to the spirits of the righteous made perfect and to Jesus, the mediator of a new covenant and to sprinkled blood, which speaks better than the blood of Abel.

Everything that we've covered in this passage so far has felt welcoming and encouraging and inviting and even exciting. We have looked at the new city, which is the city of the living God, what it means to dwell in and to be welcomed into that heavenly Jerusalem.

We have talked about the angels who are in festive assembly that will greet us when we step into that royal city. And we have been encouraged by the fact that we are the firstborn of God. We belong to the church of the firstborn and we will therefore receive an immeasurable and eternal inheritance.

All of this is warm and exciting and inviting and thrilling, contrasted with Sinai, which is described in verse 18 as being accompanied with a blazing fire and darkness and gloom and a whirlwind and trumpets and sounds of words, which struck terror in the hearts of people so much so that even Moses was fearful and trembling before that.

Moses, who had stood in the presence of God on hallowed ground at the burning bush, he was terrified by the prospect of what he saw at Sinai. And our response can only be that having been given all of these things and having been brought to all of these positive things and contrasting that with Sinai, our response can only be thankfulness, utter gratefulness, that we do not have the fear, that we do not have the forbidden, the command to not approach, to not draw near, to not be presumptuous.

Instead, we are invited, we are welcomed to come into the presence of God. And we can only be thankful that God has opened a way like that. And we can feel invited and we can feel welcomed and excited about that prospect.

And then we come in verse 23 to that phrase, to God, the judge of all. And suddenly we're struck, I think, with the note of foreboding there again, all over again. It's interesting to me that the judge of all, the judge of all, to God, the judge of all, that that is mentioned down in what we have been brought to under the new covenant at Zion, and that he's not mentioned like that up with Sinai.

It's in the reference to Sinai that you would expect him to say, Moses was terrified because at Sinai, the nation of Israel stood before the God who is the judge of all. We would expect terror in that context.

We would expect God's judgment to be connected with Sinai because it was at Sinai that the law was giving, the thunderings of the law, thou shalt not, thou shalt. All of that was laid out at Sinai. And God was presented as a God who judges sin and unrighteousness, who will not let the guilty go free.

He will not leave the guilty unpunished. That was the foreboding element at Sinai. And yet God, the judge of all, is not mentioned in connection with Sinai in verses 18 through 21. It's mentioned instead with Zion in verses 22 through 24.

Does that sound good to you? That you would come before God who was the judge of all? If you even have a cursory understanding of the depth of your sin and depravity, and you do not have a cover for that sin, then that should strike fear into your heart.

God, the judge of all. All means all. And I'm included in that all. And you're included in that all. God is not going to let the guilty go free. So is that good news? That you will be brought before God who is the judge of all?

It should strike terror in our hearts, but it is not intended by the author to strike terror in our hearts. See, this is in the context of all of the good things to which we have been brought. He mentions the judgment of God in the context of what is far better for us.

We don't come to Sinai. Yes, God is the judge of all at Sinai. He's also the judge of all at Zion. And you and I have been brought to that God, and yet the author's intention is not to terrify us by that prospect.

It's not to strike fear into our hearts and to make us feel like, I can't approach Zion then. I have to stay away like at Sinai. I can't come nigh or draw near unto God. The author's intention is the exact opposite.

In fact, I think that the author's intention here is to remind us that such is our welcome and such is our embrace that we actually get to stand before the God who is, in fact, the judge of all. We're going to look at these two phrases in verse 23, God, the judge of all, as something we have been brought to, and to the spirits of the righteous made perfect.

I think those two things are related. They are connected in the mind of the author. I mean, all of this is connected in the mind of the author, but these two things, for our purposes, really go together well because God is a righteous judge of all, and we have not only been brought to him, but we've also been brought to the company of the righteous who are made perfect, to the spirits of the righteous made perfect.

So let's look first at this phrase, God, who is the judge of all. He's the righteous judge of all. We would expect, in this context, for him to mention God since he's already told us up in verse 22 that we have been brought to the city of the living God.

And having been brought to the city of the living God, it is not as if we are brought into that city that we have welcome and access and ease of approaching that city, and that we will never see God in that city.

And so we might be in the city, but never see God. That's not the sentiment at all. Instead, it is impossible for you to come into this city and not see the God who is the judge of all. If you go to the capital city of any country, it's very likely that you will never see the president of that nation or the king of that country.

It's not uncommon for somebody to come into a capital city and never see the person who rules the land. But in the new Jerusalem, that's impossible. You will not be able to come into the heavenly city, the city of the living God, the heavenly Jerusalem, without seeing the king who dwells there.

In fact, that will be the reason that you will come to the city, is to see that king. To be brought before that one who is the judge of all. He's the judge of all men. And yet that is not for us a terrifying prospect.

This is the same judge who thundered at Sinai. And the point of the author is not to suggest in this passage that the wrath of Sinai has been somehow muted simply by a God who is willing to wink at sin and to overlook our indiscretions for the sake of being loving and kind and perverting justice in doing so.

That is not the point of the author. It's not to suggest that that God who thundered through the law at Sinai no longer exists, or that He is no longer wrathful against sin, or that He is no longer indignant toward our transgressions.

There are some people who say that Jesus came and had to correct the misunderstanding that people had of the old covenant in the Old Testament. In the Old Testament, God was this thundering, wrathful God who was indignant against sin and His anger burned all the time.

He was an angry Father in heaven. And Jesus came to show us that, no, the Old Testament take on God, that was all wrong. He came to show us that God is not angry with our sin. That is not an uncommon perspective in evangelicalism, writ large, unfortunately.

The point of the author is not to suggest that somehow God has changed. This is the same God who's thundered into His wrath against sin at Sinai, same God. And you get to come before that God. Though He is described as the judge of all, that is not intended to strike fear into our hearts.

To stand before Him at Sinai is to stand before Him guilty, condemned, under His wrath, before His indignation, an unholy creature without any covering, without any shield, standing before a God whose holy, righteous anger burns with indignation toward the wicked each and every day.

To come to God at Sinai with the law is death. It is condemnation. It is judgment. It is certain death because of guilt. But to stand before God at Zion is life. That's the opposite. To stand before Him at Sinai is death.

To stand before Him at Zion is life. In fact, in Revelation 21, in the description of the heavenly city in the heavenly Jerusalem, God's dwelling with His people is presented in terms that strike us as, man, this is not only incredible, this is beautiful, and this is welcoming.

Revelation 21, verse three, and I heard a loud voice from the throne saying, behold, the tabernacle of God is among men, and He will dwell among them, and they shall be His people, and God Himself will be among them.

There's something that is repeated three times in that one verse, that God is among His people. Listen to it again. Behold, the tabernacle of God is among men, the dwelling of God among men, and He will dwell among them, and they shall be His people, and God Himself will be among them.

That's Zion. To come there is to have life, and to have life eternal, it is to dwell with God, to have God's presence, to have God's blessing, to have God's grace. Sinai, death, condemnation, guilt, Zion, life, forgiveness, and grace.

But yet it is the same God who is at Sinai and who is at Zion, a God who is unchanging, who will not wink at sin, He will not ignore transgressions, He will not leave the guilty unpunished. God's new covenant has not altered His nature because judgment is still on the table.

The judgment of the nations is still on His schedule. In fact, it is after the resurrection, the coming of Christ, that Paul says in Acts 17 that God has fixed a day on which He will judge the world in righteousness.

There is a day set on God's calendar and it is fixed and it is unalterable. An unalterable date. Nobody can change that. Nobody can reschedule it. God has fixed a day in which He will judge the whole world in righteousness because He is a God who is the judge of all.

And justice and righteousness are His very character, part of His nature. Listen to Psalm 97, verse two, clouds and thick darkness surround Him. Righteousness and justice are the foundation of His throne.

I love that verse. There's another one just like it that I'm gonna read here in just a moment. Righteousness and justice are the foundation of His throne. God's rule, His authority, His sovereign handling of all things under the sun, of all of creation, everything He does is characterized by righteousness and justice.

That lays the foundation for His throne. Not because His rule rests on something outside of Him, but because His rule and all of His sovereignty is characterized by righteousness and justice. Psalm 45, verse six, Your throne, O God, is forever and ever.

A scepter of uprightness is the scepter of your kingdom. Scepter was the rod that the king had by which he had authority and ruled his kingdom. The scepter of uprightness, that's righteousness, is the scepter of your kingdom.

You've loved righteousness and hated wickedness. Therefore, your God has anointed you with the oil of joy above your fellows. And if you are familiar with Psalm 45, then you know that what is being described there is the person of Christ.

God, your God, has anointed you with this. And it is Christ who loves righteousness. And it is Christ who rules in righteousness. His scepter is the scepter of uprightness because justice and righteousness are the foundation of His throne.

Psalm 89, verse 14,. Righteousness and justice are the foundation of your throne. Loving kindness and truth go before you. Same God, Nahum chapter one, which we read a few moments ago, a jealous and avenging God is the Lord.

He is avenging and wrathful. He takes vengeance on His adversaries and reserves wrath for His enemies. The Lord is slow to anger and great in power, and the Lord will by no means leave the guilty unpunished.

This is the God of Sinai. It is also the God of Zion. In a whirlwind and storm is His way and clouds of the dust beneath His feet. He rebukes the sea and makes it dry. He dries up all the rivers. Bashan and Carmel wither.

The blossoms of Lebanon wither. Mountains quake because of Him, and the hills dissolve. Indeed, the earth is upheaved by His presence. The world and all its inhabitants in it. Who can stand before His indignation?

Who can endure the burning of His wrath? His wrath is poured out like fire, and the rocks are broken up by Him. This is the anger and the wrath of God against sin. This is the God to whom you have been brought.

Terrifying prospect or welcoming prospect? And you know, if you even have a cursory familiarity with the Old Testament, you know that I could multiply verses like this for the rest of our time together.

I could just read to you for the next half hour passages that are like this. Psalms that describe this. In fact, I could fill a series of sermons on Psalms that describe the wrath of God and His judgment.

Isaiah 33, verse 14, sinners in Zion are terrified. Trembling has seized the godless. And they say, who among us can live with the consuming fire? Who among us can live with continual burning? Just and righteous.

Just and righteousness are the foundation of His throne. And He is good. This is why justice and righteousness are the foundation of His throne, because He is good. A lot of sinners think that the goodness of God is gonna get them off on the day of judgment.

That if you're in a witnessing encounter and you walk somebody through the law and explain to them what God's justice means for them, they will say, some of them will say, yeah, but I just think that God is good and loving.

And because He is good and loving, He's just gonna let me in on that last day. And ironically, the thing that sinners are counting on to get them off on the day of judgment is the very thing that is going to damn them on the day of judgment.

It is the goodness of God that will see to their execution and the pouring out of His wrath. It is because He is good, and you and I instinctively understand this, that we do not consider judges who let guilty criminals go free.

We don't call them good. We call them incompetent. We call them wicked. We call them unqualified. We call them a whole bunch of things, but good is not among them. And because God is good, He will see to it that justice is done, that the demands of His law are met.

And He is omniscient, which means that no sin that has ever been committed by any person in thought, word, or deed will escape His notice. Every deed that has ever been done in darkness, every thought that has ever been thunk by people in the world, believer and unbeliever, every sin will be dealt with.

Every crime against His law, every intentional crime against His law, every unintentional crime against His law, everything that He commanded that we do that we have not done, and everything that we have done that we were commanded not to do, every last one of those will be punished.

And He is wise and knows how to mete out justice in a perfect way. And because He is omnipotent, no sinner can escape His judgment because He can drag any sinner, no matter how powerful in this world, He can drag every sinner before His court of justice, and He will have His day with that sinner.

God can no more commit injustice than He can overthrow His own rule over all things. He will not pervert justice. There is no escape. There is no higher court. There is no court of appeal. There is no one who will escape the exacting perfection of His justice and the demands of His righteousness.

For on the last day, God is going to be the arresting officer, the prosecuting attorney, the judge, the jury, and the executioner. And no sinner will be able to escape that. And no thought that they have ever had, no motive of their heart, no deed that they have ever done, even if it is before it, nobody else will escape the piercing omniscience and the exacting justice of His holy wrath.

So how can you not be terrified by such a prospect? Well, does it change the equation at all if the judge is your father? That changes the equation, doesn't it? Does it change the equation at all if the judge is your father and if all of your transgressions have been paid for and the justice against them have been completely satisfied so that when you stand before that God who is the judge of all, you do not see His frown, you do not see His disapproval, but all you can ever expect to see is His smile, His approval, and His love, and His grace, and His willing embrace?

Does it change the equation at all if all of the accusations against you made at Sinai under the condemning features of the law, if all of those accusations have been wiped clean off of your slate and every last crime has been forgiven, every last debt has been paid, every last debt that you have to justice has been completely satisfied, and that standing before that judge who is the prosecuting attorney, the judge, the jury, the executioner, and the arresting officer, if he is your father, in fact, even more so if the prosecuting attorney in God's courtroom leaves his table and comes over to your table to make your defense in that courtroom, do you have anything to fear?

And that as you're the defendant, as the defending attorney, he can stand there and say, Your Honor, not only has this debt been completely paid, but there are no crimes against this person that can be brought, no accusation against him whatsoever, because the debt has been completely cleared.

You see, there are two functions of a judge, condemnation and vindication, accusation and acquittal. And if the only thing that you are going to stand before him for is to have your sentence against you pronounced innocent, not guilty, completely acquitted, then you have nothing to fear before the one who is the judge of all.

If in fact, the one who is the judge of all is the very one who has paid your fine himself, right? And therefore he can say to the father, the fine has been paid, no charges can be brought, this person is innocent.

In fact, not only is this person innocent, this person has obeyed the law fully at every point. Well, actually not him, but I did it on his behalf. You see, that's complete righteousness. That's not just forgiveness, it's not just innocence, but righteousness.

And to be clear, the record is clear, our record is clear, and we are acquitted, not because we have not committed any transgressions, but because one who committed no transgressions takes all of the wrath, all of the accusation, all of the guilt, all of the condemnation, all of the reproach, and it is laid upon him so that he bears fully all of the wrath that is due to us for our sin.

And not only that, but his complete obedience to all of the law is imputed and written to our slate. So that you and I stand before God, not just having a clean slate, a white marker board with not a mark on it, pure white, but we actually have written across our slate complete obedience to the law for his entire life.

No sin, no transgression, no evil thought, no impurity in thought, word, or deed. That is actually the record that is presented before the judge on our behalf. Not because that is actually our record, but because that is actually the record of the Lord Jesus Christ, who himself is our defense attorney.

So we get declared not just innocent, but completely righteous. And therefore, you and I can stand before the God who is the judge of all. And how do we get this? It is by faith and faith alone. Nothing you can do, nothing you can merit by keeping the law, no deeds of righteousness done by you.

By the law, no flesh will be declared righteous in his sight. None whatsoever. This is what Paul means in Romans 8 when he says this, what shall we say to these things? If God is for us, who can be against us?

If the judge is smiling at you and the judge is satisfied and there's no prosecuting attorney there to bring any charges against you, and you have the judge's own son, the Lord Jesus Christ, who is standing there pleading your case for you because his wounds have paid for your ransom, his life has bought your righteousness, and that is what is presented in the courtroom.

And if God is for you, then who can be against you? Is there anybody in all of creation who can be against you if God is for you? No, the apostle Paul says that's impossible. He who did not spare his own son but delivered him up for us all, how will he not with him also freely give us all things?

See, you and I stand before the judge of all, the righteous judge of all. And this judge has adopted us into his family. And imagine then that in the courtroom, he is certifying your adoption papers and he is transferring the entire inheritance into your account.

You get it all. This judge is not only pleased to adopt you into his family, but he is pleased to give you the kingdom, to give you the new creation, and to give you the entire inheritance. This is the one who is the judge of all.

Paul says in verse 33 of Romans 8, who will bring a charge against God's elect? God is the one who justifies. Who will bring charge against you before God in his court? Who could do that? God is the one who justifies.

If he declares you righteous, then who can possibly declare you unrighteous? Nobody can. There's no charge that can be brought against you if the judge himself has already stamped your case file and said righteous, innocent, acquitted, vindicated, then there's nothing that can come before him that could cause you shame in his presence.

Who is the one who condemns? Christ Jesus is he who died, yes, rather, who was raised, who is at the right hand of God, who also intercedes for us. So you have the intercession of the Son, the justification of the Father, and because of Christ's death for us and his resurrection, and because he sits at the Father's right hand and intercedes for us, then there is no charge that can be brought against God's people.

In fact, as I said, there's two aspects of God's judgment, or two things that a judge can do, vindicate and condemn, acquit or accuse, and not only are we not going to be accused, we're going to be acquitted, and we're gonna be vindicated, and we're gonna be rewarded.

The judge is gonna reward us. So this just gets better. Not only does he say not guilty, but he says righteous, and then guess what he does on top of that? He rewards us. What criminal ever brought before a court, a human court, ever stood there in front of the judge with all of the crimes listed against him and was rewarded by the judge?

And yet this is what the Father intends for us, not just that we are declared innocent, but that we are justified and made righteous in his sight, and then he rewards us. This is what Paul says in 2 Timothy 4.

In the future there is laid up for me the crown of righteousness, which the Lord, the righteous judge, will give to me on that day, and not only to me, but to all who have loved is appearing. The righteous judge is going to give us a reward, not just innocent, not just righteous, but rewarded.

You see, you haven't come to God who is the judge of all at Sinai, where the justice of the law calls for your blood. Instead, you have come before the judge at Zion, and he has declared you innocent, he has declared you righteous, and he has declared you a reward.

He's going to give you a reward. And the one who is doing this judgment is the very one who died in our stead himself. This is what Jesus said in John 5, for not even the Father judges anyone, but he has given all judgment to the Son so that all will honor the Son even as they honor the Father.