Degrees of blessing in Heaven/Degrees of Torment in Hell

[Grant]

I have read a couple of reformed writers to hint at degrees of reward in heaven and degrees of torment in hell.

I have never really thought much about it before. I know the Mormons believe in a “level” system in heaven based on merit.

Thoughts?

 

[PuritanCovenanter]

Here was a study I did on that based upon a discussion I had at the local pub about 5 years ago.

https://rpcnacovenanter.wordpress.c...cerning-degrees-of-sin-punishment-and-reward/

Last Evening I got into a discussion with a Sales Representative from a local Wine Distributor at a Cafe’ / Bar where my son is the General Manager. The sales rep told me he was not a Christian. But he was a very nice man who had attended a Wesleyan University here in Indiana. He contested that all sin was equal and that sin is only more heinous in the sight of men. He contested that all sin is equally detestable in the sight of God whether it be murder or lying. He believed that all men who deserve and go to Hell suffer the same whether they be mass murders or just the local man who stole something from his neighbor. There are no degrees of sin or punishment in Hell. He also contested that the Righteous who enter heaven all receive the same level of blessedness. I agree that all sin is detestable to God but I also believe the Scripture points out that there are sins that are more heinous in God’s sight than other sins. (John 19:11) So I set out to look at some passages today concerning God’s judgment and if there might be scripture to support his claim.

I believe he was basing his assumption on something that James wrote. James 2:10 For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all. That passage is not speaking about degrees of sin though. It is just pointing out that when you sin you are a law breaker and if you break one of the commandments you actually break the whole system.

As an example let’s look and see if Adam’s sin was a violation that defied the whole decalogue (or Ten Commandments). When Adam sinned did he break the whole Decalogue? I believe so. By listening to the serpent, creating his own worldview and not holding to God’s, he violated the first and second commandments. In letting his wife eat the tree and joining her, he violated his marriage vows. He committed adultery.God told him not to eat the fruit. He presumably agreed, so he violated taking God’s name in vain by failing to keep an oath. He also stole/took what was not his to have at the time it wasn’t granted. (the knowledge of good and evil). The fruit looked good to the eyes. This is covetousness. God told Adam they would die if they did this. Adam “murdered” Eve and all of us. We are “dead” in sins because of him. We die physically because of him.

When we break one commandment we violate all the others because they are so intrinsically attached to each other. At the same time I am not so sure that the James passage above is addressing the heinous depths and degrees of sin which we can partake in.

Here were some of the passages I gleaned today.

Psa 62:12 Also unto thee, O Lord, belongeth mercy: for thou renderest to every man according to his work.

Pro 24:12 If thou sayest, Behold, we knew it not; doth not he that pondereth the heart consider it? and he that keepeth thy soul, doth not he know it? and shall not he render to every man according to his works?

Jer 17:10 I the LORD search the heart, I try the reins, even to give every man according to his ways, and according to the fruit of his doings.

Eze 18:20 The soul that sinneth, it shall die. The son shall not bear the iniquity of the father, neither shall the father bear the iniquity of the son: the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him…
Eze 18:30 Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin.

Mat 10:15 Verily I say unto you, It shall be more tolerable for the land of Sodom and Gomorrha in the day of judgment, than for that city.

Mat 11:21 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works, which were done in you, had been done in Tyre and Sidon, they would have repented long ago in sackcloth and ashes.
Mat 11:22 But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you.
Mat 11:23 And thou, Capernaum, which art exalted unto heaven, shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day.
Mat 11:24 But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.

Mat 12:36 But I say unto you, That every idle word that men shall speak, they shall give account thereof in the day of judgment.
Mat 12:37 For by thy words thou shalt be justified, and by thy words thou shalt be condemned.

Mat 19:28 And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel.
Mat 19:29 And every one that hath forsaken houses, or brethren, or sisters, or father, or mother, or wife, or children, or lands, for my name’s sake, shall receive an hundredfold, and shall inherit everlasting life.

Mat 25:14 For the kingdom of heaven is as a man travelling into a far country, who called his own servants, and delivered unto them his goods.
Mat 25:15 And unto one he gave five talents, to another two, and to another one; to every man according to his several ability; and straightway took his journey.
Mat 25:16 Then he that had received the five talents went and traded with the same, and made them other five talents.
Mat 25:17 And likewise he that had received two, he also gained other two.
Mat 25:18 But he that had received one went and digged in the earth, and hid his lord’s money.
Mat 25:19 After a long time the lord of those servants cometh, and reckoneth with them.
Mat 25:20 And so he that had received five talents came and brought other five talents, saying, Lord, thou deliveredst unto me five talents: behold, I have gained beside them five talents more.
Mat 25:21 His lord said unto him, Well done, thou good and faithful servant: thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.
Mat 25:22 He also that had received two talents came and said, Lord, thou deliveredst unto me two talents: behold, I have gained two other talents beside them.
Mat 25:23 His lord said unto him, Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord.
Mat 25:24 Then he which had received the one talent came and said, Lord, I knew thee that thou art an hard man, reaping where thou hast not sown, and gathering where thou hast not strawed:
Mat 25:25 And I was afraid, and went and hid thy talent in the earth: lo, there thou hast that is thine.
Mat 25:26 His lord answered and said unto him, Thou wicked and slothful servant, thou knewest that I reap where I sowed not, and gather where I have not strawed:
Mat 25:27 Thou oughtest therefore to have put my money to the exchangers, and then at my coming I should have received mine own with usury.
Mat 25:28 Take therefore the talent from him, and give it unto him which hath ten talents.
Mat 25:29 For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath.
Mat 25:30 And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth.

Luk 10:12 But I say unto you, that it shall be more tolerable in that day for Sodom, than for that city.
Luk 10:13 Woe unto thee, Chorazin! woe unto thee, Bethsaida! for if the mighty works had been done in Tyre and Sidon, which have been done in you, they had a great while ago repented, sitting in sackcloth and ashes.
Luk 10:14 But it shall be more tolerable for Tyre and Sidon at the judgment, than for you.
Luk 10:15 And thou, Capernaum, which art exalted to heaven, shalt be thrust down to hell.

Luk 12:42 And the Lord said, Who then is that faithful and wise steward, whom his lord shall make ruler over his household, to give them their portion of meat in due season?
Luk 12:43 Blessed is that servant, whom his lord when he cometh shall find so doing.
Luk 12:44 Of a truth I say unto you, that he will make him ruler over all that he hath.
Luk 12:45 But and if that servant say in his heart, My lord delayeth his coming; and shall begin to beat the menservants and maidens, and to eat and drink, and to be drunken;
Luk 12:46 The lord of that servant will come in a day when he looketh not for him, and at an hour when he is not aware, and will cut him in sunder, and will appoint him his portion with the unbelievers.
Luk 12:47 And that servant, which knew his lord’s will, and prepared not himself, neither did according to his will, shall be beaten with many stripes.
Luk 12:48 But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes. For unto whomsoever much is given, of him shall be much required: and to whom men have committed much, of him they will ask the more.

Luk 20:46 Beware of the scribes, which desire to walk in long robes, and love greetings in the markets, and the highest seats in the synagogues, and the chief rooms at feasts;
Luk 20:47 Which devour widows’ houses, and for a shew make long prayers: the same shall receive greater damnation.

Joh 19:11 Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin.

Rom 2:5 But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;
Rom 2:6 Who will render to every man according to his deeds:

1Co 3:11 For other foundation can no man lay than that is laid, which is Jesus Christ.
1Co 3:12 Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble;
1Co 3:13 Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is.
1Co 3:14 If any man’s work abide which he hath built thereupon, he shall receive a reward.
1Co 3:15 If any man’s work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.
1Co 3:16 Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?
1Co 3:17 If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are.

2Co 5:10 For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad.

Col 3:24 Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ.
Col 3:25 But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons.

Heb 9:27 And as it is appointed unto men once to die, but after this the judgment:

Heb 10:28 He that despised Moses’ law died without mercy under two or three witnesses:
Heb 10:29 Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?

Jas 3:1 My brethren, be not many masters, knowing that we shall receive the greater condemnation.

1Pe 1:17 And if ye call on the Father, who without respect of persons judgeth according to every man’s work, pass the time of your sojourning here in fear:

2Pe 2:19 While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage.
2Pe 2:20 For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning.
2Pe 2:21 For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them.

Rev 20:12 And I saw the dead, small and great, stand before God; and the books were opened: and another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.

Westminster Larger Catechism

Question 149: Is any man able perfectly to keep the commandments of God?

Answer: No man is able, either of himself, or by any grace received in this life, perfectly to keep the commandments of God; but does daily break them in thought, word, and deed.

Question 150: Are all transgressions of the law of God equally heinous in themselves, and in the sight of God?

Answer: All transgressions of the law of God are not equally heinous; but some sins in themselves, and by reason of several aggravations, are more heinous in the sight of God than others.

Question 151: What are those aggravations that make some sins more heinous than others?

Answer: Sins receive their aggravations, From the persons offending: if they be of riper age, greater experience or grace, eminent for profession, gifts, place, office, guides to others, and whose example is likely to be followed by others. From the parties offended: if immediately against God, his attributes, and worship; against Christ, and his grace; the Holy Spirit, his witness, and workings; against superiors, men of eminency, and such as we stand especially related and engaged unto; against any of the saints, particularly weak brethren, the souls of them, or any other, and the common good of all or many. From the nature and quality of the offense: if it be against the express letter of the law, break many commandments, contain in it many sins: if not only conceived in the heart, but breaks forth in words and actions, scandalize others, and admit of no reparation: if against means, mercies, judgments, light of nature, conviction of conscience, public or private admonition, censures of the church, civil punishments; and our prayers, purposes, promises, vows, covenants, and engagements to God or men: if done deliberately, wilfully, presumptuously, impudently, boastingly, maliciously, frequently, obstinately, with delight, continuance, or relapsing after repentance. From circumstances of time and place: if on the Lord’s day, or other times of divine worship; or immediately before or after these, or other helps to prevent or remedy such miscarriages: if in public, or in the presence of others, who are thereby likely to be provoked or defiled.



Westminster Confession of Faith

Chapter XXXIII
Of the Last Judgment

I. God has appointed a day, wherein He will judge the world, in righteousness, by Jesus Christ,[1] to whom all power and judgment is given of the Father.[2] In which day, not only the apostate angels shall be judged,[3] but likewise all persons that have lived upon earth shall appear before the tribunal of Christ, to give an account of their thoughts, words, and deeds; and to receive according to what they have done in the body, whether good or evil.[4]

 

[Regi Addictissimus]

Below is a sampler of the Historical Reformed stance on Degrees of Punishment:

The correspondence there will be between their sin and punishment. God will write every ungodly sinner’s sin in his punishment. Oft-times it is so here with them, as in the case of Adonibezek, Judg. 1:7; but always so hereafter, as in the case of the rich man, Luke 16:19, with 24. Hence the worm is said never to die; signifying the eternal remorse they shall have for their evil works. And the degrees of punishment will be suited to the degrees of their sin. They that have committed many sins, shall have many stripes.

Boston, T. (1849). The Whole Works of Thomas Boston: Sermons and Discourses on Several Important Subjects in Divinity. (S. M‘Millan, Ed.) (Vol. 6, p. 522). Aberdeen: George and Robert King.

Obj. 4. Sins which are different in their character are not punished with an equal punishment. Therefore all sins are not punished with eternal punishment. Ans. There is more in the conclusion than in the premises. This is all that legitimately follows; therefore all sins are not punished with equal punishment, which is true. But all sins, even the smallest, deserve eternal punishment, because all offend the infinite and eternal good. Hence all sins are punished equally as to duration, but not as to the degrees of punishment. Great sins will be punished eternally, with severe punishment, whilst smaller ones will be punished eternally, with lighter punishment.

Ursinus, Z., & Williard, G. W. (1888). The Commentary of Dr. Zacharias Ursinus on the Heidelberg Catechism (p. 68). Cincinnati, OH: Elm Street Printing Company.

There are different degrees of punishment in that day. All the pains of hell will be intolerable; but some will be more so than others. Some sinners sink deeper into hell than others, and are beaten with more stripes. [3.] The condemnation of those that reject the gospel, will in that day be severer and heavier than that of Sodom and Gomorrah. Sodom is said to suffer the vengeance of eternal fire, Jude 7. But that vengeance will come with an aggravation upon those that despise the great salvation. Sodom and Gomorrah were exceedingly wicked (Gen. 13:13), and that which filled up the measure of their iniquity was, that they received not the angels that were sent to them, but abused them (Gen. 19:4, 5), and hearkened not to their words, v. 14. And yet it will be more tolerable for them than for those who receive not Christ’s ministers and hearken not to their words. God’s wrath against them will be more flaming, and their own reflections upon themselves more cutting.

Henry, M. (1994). Matthew Henry’s commentary on the whole Bible: complete and unabridged in one volume (p. 1661). Peabody: Hendrickson.

We believe that from a common zero point there will be all degrees of reward and all degrees of punishment, and that a person’s reward or punishment will, to a certain extent, be based on the opportunity that he has had in this world. Jesus Himself declared that in the day of judgment it would be more tolerable for the heathen city of Sodom than for those cities of Palestine which had heard and rejected His message (Luke 10:12–14); and He closed the parable of the faithful and unfaithful servants with the words: “And that servant, who knew his lord’s will, and made not ready, nor did according to his will, shall be beaten with many stripes; but he that knew not, and did things worthy of stripes, shall be beaten with few stripes. And to whomsoever much is given, of him shall much be required; and to whom they commit much, p 121 of him will they ask the more,” Luke 12:47, 48. So while the heathens are lost, they shall suffer relatively less than those who have heard and rejected the Gospel.

Boettner, L. (1932). The Reformed doctrine of predestination (pp. 120–121). Phillipsburg, NJ: Presbyterian and Reformed Publishing Company.

The Scripture teaches, that the wicked will suffer different degrees of torment, according to the different aggravations of their sins. Matt. 5:22. “Whosoever is angry with his brother without a cause, shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger of the council: but whosoever shall say, Thou fool, shall be in danger of hell-fire.” Here Christ teaches us, that the torments of wicked men will be different in different persons, according to the different degrees of their guilt.—It shall be more tolerable for Sodom and Gomorrah, for Tyre and Sidon, than for the cities where most of Christ’s mighty works were wrought.—Again, our Lord assures us, That he that knoweth his Lord’s will, and prepareth not himself, nor doth according to his will, shall be beaten with many stripes. But he that knoweth not, and committeth things worthy of stripes, shall be beaten with few stripes.—These several passages of Scripture infallibly prove, that there will be different degrees of punishment in hell; which is utterly inconsistent with the supposition, that the punishment consists in annihilation, in which there can be no degrees.

Edwards, J. (1974). The works of Jonathan Edwards (Vol. 2, p. 85). Banner of Truth Trust.

It is our constant doctrine, that sins and their punishments are unequal, though all sins are mortal. We teach, Though all sins deserve eternal punishment, yet not the same degree of eternal punishment; but some a lesser degree than others. Though all sins deserve a punishment extensively infinite, yet not intensively equal. We agree to that old expression of Aliis mitiùs ardent nonnulli; “The flames of hell shall be less torturing to some than to others:” for some it will be more tolerable at the day of judgment than for others: some are beaten with more, others with fewer, stripes. (Luke 12:47, 48.) As among the Jews there were several degrees of capital punishment for several offences, so are there in hell several degrees of punishment suited to the degrees of sin. Of which truth the words of Christ are a clear proof; (Matt. 5:22) which tell us of the punishment inflicted by “the judgment,” which was the consessus singularum civitatum, “the assembly belonging to every city,” consisting of three-and-twenty; by whom the punishment inflicted was, according to the best writers, killing with the sword. In the same scripture next we read of the punishment inflicted by “the council,” or sanhedrim, consisting of seventy elders, for greater offences; which punishment was stoning. And, lastly, there is mentioned the punishment of γεεννα ῶυρος, called “hell-fire,” which was by the old idolaters exercised upon their infants, who were sacrificed in the valley of Hinnom: Christ, by the similitude of these earthly punishments, which passed one another in sharpness and severity, setting forth the degrees of punishments in the place of the damned.*

Nichols, J. (1981). Puritan Sermons (Vol. 6, pp. 156–157). Wheaton, IL: Richard Owen Roberts, Publishers.

And we must remember that though hell be but one word, it signifieth divers degrees of punishment: and Christ who best knew, tells us, that they who “knew not their Lord’s will, shall be beaten with few stripes:” and even to “Sodom in the day of judgment it shall be easier” than to those that refuse the Gospel: and it is an airy, active life of misery that the devils themselves have now.

Baxter, R., & Orme, W. (1830). The Practical Works of the Rev. Richard Baxter (Vol. 11, p. 497). London: James Duncan.

Ex parte Dei, on God’s part, who is the righteous Judge of the whole earth; and will therefore render unto every man according as his work shall be; For shall not the Judge of the whole earth do right? He will judge the world in righteousness, and righteousness requires that difference be made in the punishment of sinners, according to the different degrees of their sins. Now that there are different degrees of sin, is abundantly clear from what we have lately discoursed under the former head; where we have shewed, that the light under which men sin, puts extraordinary aggravations upon their sins, answerable whereunto will the degrees of punishment be awarded by the righteous Judge of heaven and earth. The Gentiles who had no other light but that dim light of nature, will be condemned for disobeying the law of God written upon their hearts: but yet, the greater wrath is reserved for them who sin both against the light of nature, and the light of the gospel also: And therefore it is said, Rom. 2:9. “Tribulation and anguish upon every soul of man that doth evil; of the Jew first, and also of the Gentile.” Impenitent Jews and Gentiles will all be condemned at the bar of God; but with this difference, to the Jew first, i.e. principally and especially, because the light and mercies which he abused and violated were far greater than those bestowed upon the Gentiles, “because unto them were committed the oracles of God:” And God hath not dealt with any nation as with that nation. Indeed, in the rewards of obedience, the same reason doth not hold; he that came into the vineyard the last hour of the day, may be equal in reward with him that bare the heat and burthen of the whole day; because the reward is of grace and bounty, not of debt and merit: But it is not so here, justice observes an exact proportion in distributing punishments, according to the degrees, deserts, and measures of sin: And therefore it is said concerning Babylon, Rev. 18:7. “How much she hath glorified herself, and lived deliciously; so much torment and sorrow give her.”

Flavel, J. (1820). The Whole Works of the Reverend John Flavel (Vol. 2, p. 445). London; Edinburgh; Dublin: W. Baynes and Son; Waugh and Innes; M. Keene.

Now the capacities of men are different, according to the different temperament of their bodies, their different education, opportunities, advantages, and stations in life; but in the other world, where this difference will be no more, every vessel of mercy being prepared for glory, will be equally capable of receiving it: and though there will be degrees of punishment in hell, proportionate to the sins of men, which the justice of God requires, yet it follows not, that there will be degrees in glory; since that is not proportioned to the works of men, but springs from the grace of God, and yet in a way of justice too, through the blood, righteousness, and sacrifice of Christ: and since the saints have an equal interest in these things, it seems that upon the foot of justice, they should equally enjoy all that happiness which these entitle them to.

Gill, J. (1809). An Exposition of the New Testament (Vol. 1, pp. 223–224). London: Mathews and Leigh.

 

[Grant]

Degrees of reward?

This one is harder for me because if we are judged on the merit of Christ how can the degree of reward differ?

 

[Regi Addictissimus]

Degrees of reward?

This one is harder for me as if we are judged on the merit of Christ how can the degree of reward differ?

Hopefully the following answers some questions. It is from Dr. Venema's Promise of the Future.

A REWARD OF GRACE, NOT MERIT

If Christ rewards the works of the righteous, does this not reintroduce the idea of merit into the Christian life? How can we say that believers are saved by grace alone, apart from any meritorious good works done in obedience to the law, if we say that the good works of believers have their reward and that this reward varies according to the quality of the works performed?
Broadly speaking, at least three approaches to this question could be — and often have been — taken in the history of the Christian church. One approach insists that because the Scriptures teach the granting of diverse rewards to the people of God (depending upon the quality and extent of their good works), some notion of merit must be appropriate. In the Roman Catholic tradition, for example, a distinction has been drawn between two kinds of merit in the Christian life, each of which is legitimate. The first, or 'congruent merit' (meritum de congruo) is a 'half-merit'. In the case of congruent merit, God grants as a reward to the righteous more than their works, strictly considered, deserve. Though the believer, co-operating with God's grace and doing what lies within him or her, performs works of obedience, these works are imperfect and not strictly deserving of the reward God grants to them. The second or 'condign merit' (meritum de condigno) is a 'true merit'. In the case of condign merit, the believer's works truly measure up to the requirements of God's law and, by virtue of the working of God's grace as it is infused into believers, genuinely merit the reward that God grants to them. In this understanding, the biblical teaching that God rewards the works of the righteous demands the conclusion that merit plays a legitimate role in the Christian life. God's people, in this respect, receive from God what they deserve or are due.

A second approach opposes the whole idea of a diversity of rewards because it is incompatible with the doctrine of grace. This approach assumes the legitimacy of the argument just presented that if God variously rewards the righteous for their good works, then merit must play a role in the Christian life. So this approach rejects the idea of a diversity of rewards because it requires merit as its corollary and salvation is wholly by grace. Those who take this second approach frequently appeal to the parable of the labourers in the vineyard in Matthew 20:1-16. This parable, it is argued, clearly shows that there is no place in the Christian life for the idea of a diversity of rewards corresponding to the diversity of works performed by the righteous. In this parable, all of the labourers in the vineyard are rewarded equally for their labour, whether they began work earlier or later in the day. This parable teaches, then, that the law of the kingdom is a law of grace, not of merit. God, according to this parable, subverts the ordinary law of justice by graciously granting the same wages to all of the labourers. The emphasis upon God's grace militates against any suggestion that in the kingdom of heaven, God's people will receive varying rewards according to the nature of their service.

The third approach, and the one favoured here, maintains that the idea of rewards is consistent with the biblical teaching regarding salvation by grace alone, provided the rewards are of grace and not of merit. In this approach, it is readily acknowledged that the believer receives all things from God's grace in Christ. Nothing the believer receives from God is deserved, either in the strict or the lesser sense of condign or congruent merit. When God rewards the righteous for their good works, he only adds grace to grace, rewarding believers for those deeds which he himself works in them by his Spirit
(John 15:1-17). In no sense whatsoever does any believer receive from God what he or she deserves. The Christian who obeys God perfectly — which, of course, cannot be the case — would be no more than an 'unprofitable servant' who had only done his or her duty (Luke 17:7-10). That person would not be deserving of any special praise or commendation from God. All of the gifts of God's grace are just that — 'gifts', unmerited favours granted for the sake of Christ. The wonder of God's grace in the life of the believer includes God's gracious reward of those (still imperfect and undeserving) good works that the believer does by the powerful working of the Spirit. Like a father who loves his children and who accepts not only them but also their works, so the believer's heavenly Father takes pleasure in the deeds of his children. These deeds are acceptable and pleasing to him, not because they strictly merit his praise, but because of his delight in his children and what they have done, however far short this may fall of what his law demands. To show how God graciously receives us and even deigns to reward our inadequate good works by his grace, I have sometimes used the illustration of my wife's piano students at their annual recital. It is remarkable to observe how parents, in spite of the often clumsy performance of their children at the piano bench, invariably beam with delight at their performance. Do they measure their children's performance by some strict rule of justice? Do they respond like overbearing perfectionists, quick to find fault with every defect in their child's performance? Not at all! They love their children. And because they love them and find them acceptable, they graciously praise and smile upon their less-than-perfect playing. In the same manner, the heavenly Father, who loves and accepts his children for the sake of his Son, Jesus Christ, also delights to graciously reward them for their good works — no matter that these works are themselves the gifts of his grace and of themselves fall far short of deserving anything like the praise they receive from him. Cornelis P. Venema. The Promise of the Future. Banner of Truth. Pg. 411-45

 

[Regi Addictissimus]

I pasted the wrong section. My apologies. I will leave it as I believe it is still relevant to this discussion.

 

[Grant]

Hopefully the following answers some questions. It is from Dr. Venema's Promise of the Future.

A REWARD OF GRACE, NOT MERIT

If Christ rewards the works of the righteous, does this not reintroduce the idea of merit into the Christian life? How can we say that believers are saved by grace alone, apart from any meritorious good works done in obedience to the law, if we say that the good works of believers have their reward and that this reward varies according to the quality of the works performed?
Broadly speaking, at least three approaches to this question could be — and often have been — taken in the history of the Christian church. One approach insists that because the Scriptures teach the granting of diverse rewards to the people of God (depending upon the quality and extent of their good works), some notion of merit must be appropriate. In the Roman Catholic tradition, for example, a distinction has been drawn between two kinds of merit in the Christian life, each of which is legitimate. The first, or 'congruent merit' (meritum de congruo) is a 'half-merit'. In the case of congruent merit, God grants as a reward to the righteous more than their works, strictly considered, deserve. Though the believer, co-operating with God's grace and doing what lies within him or her, performs works of obedience, these works are imperfect and not strictly deserving of the reward God grants to them. The second or 'condign merit' (meritum de condigno) is a 'true merit'. In the case of condign merit, the believer's works truly measure up to the requirements of God's law and, by virtue of the working of God's grace as it is infused into believers, genuinely merit the reward that God grants to them. In this understanding, the biblical teaching that God rewards the works of the righteous demands the conclusion that merit plays a legitimate role in the Christian life. God's people, in this respect, receive from God what they deserve or are due.

A second approach opposes the whole idea of a diversity of rewards because it is incompatible with the doctrine of grace. This approach assumes the legitimacy of the argument just presented that if God variously rewards the righteous for their good works, then merit must play a role in the Christian life. So this approach rejects the idea of a diversity of rewards because it requires merit as its corollary and salvation is wholly by grace. Those who take this second approach frequently appeal to the parable of the labourers in the vineyard in Matthew 20:1-16. This parable, it is argued, clearly shows that there is no place in the Christian life for the idea of a diversity of rewards corresponding to the diversity of works performed by the righteous. In this parable, all of the labourers in the vineyard are rewarded equally for their labour, whether they began work earlier or later in the day. This parable teaches, then, that the law of the kingdom is a law of grace, not of merit. God, according to this parable, subverts the ordinary law of justice by graciously granting the same wages to all of the labourers. The emphasis upon God's grace militates against any suggestion that in the kingdom of heaven, God's people will receive varying rewards according to the nature of their service.

The third approach, and the one favoured here, maintains that the idea of rewards is consistent with the biblical teaching regarding salvation by grace alone, provided the rewards are of grace and not of merit. In this approach, it is readily acknowledged that the believer receives all things from God's grace in Christ. Nothing the believer receives from God is deserved, either in the strict or the lesser sense of condign or congruent merit. When God rewards the righteous for their good works, he only adds grace to grace, rewarding believers for those deeds which he himself works in them by his Spirit
(John 15:1-17). In no sense whatsoever does any believer receive from God what he or she deserves. The Christian who obeys God perfectly — which, of course, cannot be the case — would be no more than an 'unprofitable servant' who had only done his or her duty (Luke 17:7-10). That person would not be deserving of any special praise or commendation from God. All of the gifts of God's grace are just that — 'gifts', unmerited favours granted for the sake of Christ. The wonder of God's grace in the life of the believer includes God's gracious reward of those (still imperfect and undeserving) good works that the believer does by the powerful working of the Spirit. Like a father who loves his children and who accepts not only them but also their works, so the believer's heavenly Father takes pleasure in the deeds of his children. These deeds are acceptable and pleasing to him, not because they strictly merit his praise, but because of his delight in his children and what they have done, however far short this may fall of what his law demands. To show how God graciously receives us and even deigns to reward our inadequate good works by his grace, I have sometimes used the illustration of my wife's piano students at their annual recital. It is remarkable to observe how parents, in spite of the often clumsy performance of their children at the piano bench, invariably beam with delight at their performance. Do they measure their children's performance by some strict rule of justice? Do they respond like overbearing perfectionists, quick to find fault with every defect in their child's performance? Not at all! They love their children. And because they love them and find them acceptable, they graciously praise and smile upon their less-than-perfect playing. In the same manner, the heavenly Father, who loves and accepts his children for the sake of his Son, Jesus Christ, also delights to graciously reward them for their good works — no matter that these works are themselves the gifts of his grace and of themselves fall far short of deserving anything like the praise they receive from him. Cornelis P. Venema. The Promise of the Future. Banner of Truth. Pg. 411-45

Thanks Robert. So even if there are somehow greater degrees of blessing for some believers in heaven (ex. A martyr)... the blessing is still given to reward the measure of faithfulness which only GOD provided by His spirit, so even then it is on Christ’s merit and not mans?

 

[Regi Addictissimus]

Thanks Robert. So even if there are somehow greater degrees of blessing for some believers in heaven (ex. A martyr)... the blessing is still given to reward the measure of faithfulness which only GOD provided by His spirit, so even then it is on Christ merit and not mans?

That is correct, sir. There is nothing in a fallen man worth rewarding. If rewarded for our own merit, we would deserve nothing less than the full cup of God's wrath! It is solely for Christ's sake through the faith that is wrought in the elect by the Spirit. It is as Bernard of Clairvaux said, "My merit is nothing but the mercy of the Lord."

 

[Jeri Tanner]

I have a neat little booklet on heaven which is an excerpt of Jonathan Edwards from some of his writings- he expresses how the saints will rejoice at the rewarding of their fellow brethren with no jealousy, only praise and wonder at God’s goodness and grace in it.

 

[Jerusalem Blade]

This is the text of what Jeri is referring to, Edwards' Heaven, a World of Love. It is found in many places on the internet.