Reward
Reward
It will be convenient, in the course of this article, (1) to define the usage of the term; (2) to indicate its occurrence in the apostolic writings; (3) briefly to set forth the place of this conception in the apostolic teaching.
1. The verb to reward is capable of neutral usage; it may mean to give in return evil as well as good (cf. Psa 7:4; Psa 35:12 [Authorized Version ]). But the usual meaning of reward as a noun is an equivalent return for good. A reward is a thing that carries with it the idea of gain, profit, or remuneration. The present discussion will confine itself to this view of the word and will endeavour to indicate the place which reward, in the sense of payment or wages, holds as a factor in the Christian life.
2. The usual word in the NT for reward, in the sense of hire or wages for work, is . It is so used by St. Paul (Rom 4:4, 1Co 3:8; 1Co 3:14; 1Co 9:17-18). In 1Ti 5:18 (quoting Luk 10:7) Revised Version translates hire. In Jam 5:4, 2Pe 2:13; 2Pe 2:15, and Jud 1:11 Revised Version also translates by hire But in 2Jn 1:8, Rev 11:18; Rev 22:12 the rendering is again reward. St. Paul also twice uses the late, non-classical compound , which in each case Revised Version translates recompense. This expression is neutral in meaning, for in Rom 1:27 the allusion is to due recompense of error; in 2Co 6:13, on the other hand, it is to corresponding enlargement of heart in response to the Apostles affection.
The normal verb to express reward, in the sense of equivalent payment, of either good or evil is . This occurs in NT passim, and is the basis of the substantive which occurs only once in the NT as used by St. Paul in Col 3:24, when, in urging slaves to single-hearted service, he says that they shall receive from the Lord (Revised Version the recompense of the inheritance). This word is frequent both in Septuagint and in classical Greek. It occurs also in inscriptions and papyri (cf. Moulton and Milligan, Vocabulary of the Greek Testament, pt. i., London, 1914, s.v.).
From a combination of and we get the late and non-classical compound , which word (with its corresponding , Heb 11:6) occurs in Hebrews only (Heb 2:2; Heb 10:35; Heb 11:26) and nowhere else in the Greek Bible. Revised Version translates by rewarder, but in each instance by recompense of reward. The word is employed in a neutral sense, for Heb 2:2 refers to the consequences of transgression and disobedience, while Heb 10:35 refers to the consequences of Christian , and Heb 11:6; Heb 11:26 refer to the reward of faith and faithful endurance. In fact, the word emphasizes the exact requital of either good or evil by a sovereign judge.
The word does not occur in the writings of the Apostolic Fathers. The Pauline appears now and then in 2 Clement (i. 3, 5, ix. 7). In xi. 6 it is coupled with a quotation from Heb 10:23, . xv. 2, speaking of faith and love, says, .
occurs in Ep. Barn. 19:11 and Didache iv. 7, in the same phrase in both places: .
is of fairly frequent occurrence in contexts suggesting reward or requital. Perhaps the most interesting for the present purpose are 1 Clem. xxxiv. 3 and Ep. Barn. xxi. 3, in both of which the allusion is to Isa 40:10 : . The Same idea is expressed in Ep. Barn. iv. 12: .
3. The foregoing investigation has been concerned with the words usually employed by the apostolic writers to express the idea of requital in general and of reward in particular. The general idea of requital does not come up here for discussion. It may suffice to say that the idea of judgment, with the view that a mans works, the general moral tenor of his life, is the standard by which he will be judged, is the consistent doctrine of Scripture throughout. The more immediate question is the place which the idea of reward holds in the apostolic teaching-the conception of the Christian life as a service rendered for which payment will be received.
It may be said that the conception of reward may be traced throughout the apostolic writings, the later as well as the earlier, and that, presumably, it reproduces the teaching of our Lord. That it formed part of His teaching is undeniable (cf. Mat 6:4; Mat 16:27). It is sometimes suggested that the holding forth of reward is not the highest ground of appeal for virtuous action, and that our Lords words here were conditioned by the exigencies of addresses to a popular audience. Without raising the question whether virtue for virtues own sake, in total abstraction from all thoughts of consequences of any kind, is a thing really conceivable by any human intelligence, it may be asserted that the idea of reward as employed by Christ requires neither extenuation nor apology.
He came to proclaim the Kingdom of God. The relation of the members of that Kingdom to God is one of service, a service involving the corresponding idea of reward. This idea of service is in no way incompatible with that of sonship; a son as well as a subject must serve. It should also be remembered that reward, so far as it appears in Christs teaching, is conceived not quantitatively but qualitatively. The reward for which the disciple looks is simply the completion of his salvation. In all his service and all his sacrifice fur the Kingdom he is moved by the desire for participation in the completed kingdom. His reward lies in the attainment of that for which he has striven, and any other motive destroys the value of his service.
In fact, the idea of reward is entirely legitimate and appropriate when we remember in what the reward consists. It might be thought, for example, that the Johannine conception of salvation as eternal life, a life developing by its own inner necessity, would exclude the idea of reward. But in the Johannine writings, along with the idea of life, we have that of keeping Christs commandments. From this point of view the idea of service appears, and with it the presence of an impulse, which is provided by the promised reward what is the reward? Simply closer union with Christ. He that hath my commandments, and keepeth them, he it is that loveth me: and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself unto him (Joh 14:21); if ye keep my commandments, ye shall abide in my love (Joh 15:10); ye are my friends, if ye do the things which I command you (Joh 15:14). A reward for service, which consists in abiding in Christs love, needs no apology, but may well stand as the highest conceivable motive to action. The reward may be otherwise expressed as honour bestowed by the Father (cf. Joh 12:24-28, a passage which comes into close contact with the Synoptic presentment of the matter in Mat 10:32, Luk 14:11). It is the teaching of the Fourth Gospel, as quoted above, that forms the background to the passage in 2Jn 1:8, Look to yourselves that ye receive a full reward.
None of the various Greek words for reward occurs in 1 Peter, but the general idea of the consummation of all things as a reward to faith holds here, as it does in the teaching of Jesus; cf. 1Pe 1:9, receiving the end of your faith, even the salvation of your souls. This is the object of the hope to which repeated allusion is made. Here, too, the reward is homogeneous with the service; it simply consists in this, that faith is recognized, and receives glory, praise, and honour at the return of Christ (1Pe 1:7). This is expressed in more figurative fashion in 1Pe 5:4 as the crown of glory that fadeth not away. It is quite true that life is viewed in this Epistle as a matter of Divine grace and Divine calling (cf. 1Pe 5:10); but there is no inherent contradiction. The promised gift of grace is also viewed as a reward when the conditions for its attainment are admitted to have been fulfilled.
The fact is that the Christian salvation may be viewed under various aspects, which are not contradictory but mutually complementary. It is a life, it is sonship, it is membership in a kingdom, it is service; and with the last there goes, indissolubly, the idea of reward-a reward consisting in fuller life and opportunity for more faithful and loving service, with the Divine approbation and benediction. It is interesting to note that 2 Clem. iii. 3, speaking of Christs confession of His faithful followers before the Father, says, . When these considerations are borne in mind, any seeming difficulty in St. Pauls language tends to disappear. He undoubtedly speaks of reward, and at first sight he may appear to conflict with his own doctrine of justification by faith. But justification is a past act resulting in a present state. It pertains to the beginning of the Christian life. That life is one of action and of service, and the service is inspired by the hope of the reward. In Rom 2:6 f. (quoting Pro 24:12) St. Paul says that God will render to every man according to his works: to them that by patience in well-doing seek for glory and honour and incorruption, eternal life. The conception of appears in 1Co 3:8-9; 1Co 3:14-15. The man whose work stands the test of the fire will receive his reward; the man whose work is destroyed will, apparently, though saved himself, lose his reward. The here does not appear to be identified with salvation, but more particularly with the opportunities of higher service as distinct from the mans own personal salvation. In 1Co 9:17-18 the Apostle comes more closely to the general NT idea of the . The pay that he prefers is the continued opportunity to preach the gospel without pay. The opportunity for fuller service is the reward. It is in no way inconsistent with this that he regards those who have believed through him as his crown (1Th 2:19, Php 4:1), and that, sharing the idea of St. James (Jam 1:12), St. Peter (1Pe 5:4), and the Seer of the Apocalypse, he looks on to the crown of righteousness that awaits him (2Ti 4:8). So in Col 3:24 the faithful and single-hearted slave will receive a reward consisting in the Divinely promised inheritance.
It is quite mistaken to regard St. Pauls language about rewards as a piece of earlier Judaism persisting in his Christian teaching, in which it forms an intractable and contradictory element. It presents no fundamental opposition whatever to his cardinal doctrine of justification by faith.
It remains to say a word about the language of Hebrews at this point. One great aspect of Christianity, as depicted in this Epistle, is that it is the fulfilment of the Divine promises. But here again, in so far as the receiving of the promises is connected with the performance of the duties of the New Covenant, it may be regarded as wages or reward; hence the use of in Heb 10:35. So in Heb 11:6 God is conceived as the of those who seek for Him. It was the for which he looked that nerved Moses to be evil entreated with the people of God (Heb 11:25). And even in the case of Jesus Himself, the idea of reward is not alien; Who for the joy that was set before him endured the cross (Heb 12:3).
The idea of reward accompanies, almost of necessity, belief in a personal God. Viewed as the apostolic writers were taught by our Lord to view it, it is the loftiest and most potent incentive to holiness of life.
Literature.-Sanday-Headlam, International Critical Commentary , Romans5, Edinburgh, 1902, on ii. 6; A. Robertson and A. Plummer, ib. 1 Corinthians, do., 1911, Index. s.v.; B. Weiss, Biblical Theology of the New Testament, Eng. translation of 3rd ed., do., 1882-83, s.v.; Dict. of Christ and the Gospels , s.v.
Dawson Walker.
Fuente: Dictionary of the Apostolic Church
REWARD
The Bible speaks of rewards in both good and bad senses; that is, rewards may result from either the good or the evil that a person does. This article is concerned only with rewards in the good sense, namely, the gifts God gives to his people for their faithfulness and service. (Concerning rewards for wrongdoing see PUNISHMENT.)
Rewards are not the same as salvation or eternal life. God saves sinners solely by his grace and gives eternal life as a free gift, not as a reward for personal effort (Rom 6:23; Eph 2:8-9; see FAITH). Nevertheless, Christians are answerable to God for the way they live. One day they will stand before God to give an account of themselves and receive what they deserve, whether good or bad, according to the way they have lived (2Co 5:10; Jam 2:12; see JUDGMENT).
It is possible for Christians to be saved eternally but to receive no reward when God makes an assessment of their lives at the final judgment. This can happen if they live for themselves instead of for God. They build their lives according to the worlds values instead of according to Gods. When God tests what they have built, the test will show it to be worthless. They will lose all, though they themselves will be saved (1Co 3:11-15).
If Christians look for their reward in the form of praise from fellow believers, they will miss out on the eternal reward from God (Mat 6:1; Mat 6:5; 1Co 4:5). God rewards those who are diligent in their Christian service, who persevere amid trials, who endure sufferings patiently and who make sacrifices for the sake of others (Mat 5:12; Mat 6:4; Mat 10:40-42; Gal 6:9-10; 1Th 2:19-20; 1Pe 5:1-4; 2Jn 1:8). Yet when they have faithfully done all this, they still do not deserve Gods rewards. They have merely done their duty (Luk 17:10).
Gods rewards are therefore evidences of his immeasurable grace. They are out of all proportion to the good that people do (Mat 24:45-47; Mat 25:21). They should not be likened to material prizes such as people receive after a competition. Rather they represent the greater capacity that people have to enjoy those lasting realities of the kingdom of God around which true Christians have built their lives (Mat 5:3; Mat 25:21; 2Ti 4:8).
Fuente: Bridgeway Bible Dictionary
Reward
REWARD.1. The NT word for this is , which appears in its more literal sense as hire (Mat 20:8, Luk 10:7) or wages (Joh 4:36). Besides , St. Paul twice uses (Rom 1:27, 2Co 6:13); while Ep. to Heb. uses (Heb 2:2; Heb 10:35; Heb 11:26). Revised Version NT 1881, OT 1885 prefers, in passages where the Greek has a verb,, cf. ,the colourless rendering recompense (Mat 6:6, Mat 6:18). It might be questioned whether, in the 17th cent., the English word reward had so definitely as now the sense of a favourable or desirable retribution. Or is there a touch of conscious paradox in the translation reward evil for good (Psa 35:12)? But see Psa 7:4, Heb 2:2. On the other hand, Hooker (Ecclcs. Polity, Books i.vi., 1592 or 1594) already employs the expression rewards and punishments, Which stamps a favourable sense upon the rewards; cf. also
A man, that fortunes buffets and rewards
Hast taen with equal thanks.Hamlet, iii. ii. 71.
At Luk 23:41 due reward of our deeds, Authorized Version and Revised Version NT 1881, OT 1885 , stands for a periphrasis in the Greek.
2. Christs teaching is popular, and He has no hesitation in using the conception of reward in heaven as a stimulus to zeal (e.g. Mat 5:12; Mat 6:20). Reward on carth is also found among His promises, if apparently with a touch of irony (cf. Mar 10:30). Yet we cannot conceal from ourselves that reward, like the cognate conception of merit, belongs to a secondary order of moral categories. Merit lives from man to man, and not from man, O Lord, to thee. In public life the bad citizen is punished, while the good citizens reward islife as a citizen! Literal rewards are for the nursery or primary school. There is perhaps more of morality in punishment. Moral protoplasmpotential goodnessmay exist in the much decried fear of hell oftener than in the hope of heaven. Punishment emphasizes guilt, calls for repentance, and may prove the door to a new life; reward implies righteousness, and the thought of it may tend to self-righteousness. (In order to shut this out, or for some other reason, the righteous (Mat 25:37-39) are unconscious of their claim to reward). Otherworldliness is a much rarer vice than worldliness, the allurement of such distant prizes being faint and cold. Yet a fanatical greed for the future life is not impossible.
3. In Christs teaching there is comparatively little which carries us beyond the thought of reward. Most noticeable is Luk 17:10 We are unprofitable servants, or, according to Wellhausens fine conjecture, We are servants! we have done that which it was our duty to do. Also there is an approach to the Panline standpoint in the flavour of irony with which our Lord describes the righteous in contrast to sinners. He came not to call them (Mat 9:13 ||). There shall be joy in heaven over one sinner that repenteth, more than over ninety and nine righteous persons which need no repentance (Luk 15:7; Luk 15:10; Luk 15:32). Luk 7:47 has the clearest trace of irony. Her sins, which are many, are forgiven; [you can see that it is so] for she showed such signs of love. But to whom little is forgiven, the same loveth little. Again, the call to self-sacrifice (Mat 16:24 ||) shuts out any vulgar conception of reward, though, in point of form, the acceptance of earthly suffering does not cancel heavenly reward.
4. We must recognize, then, that hope of reward is a legitimate motive. It bears the highest imprimatur; and it keeps a place in the general Christian scheme, even as unfolded by that Apostle who might seem most opposed to it on principle. We need not think to do without it, even while we pass on to higher motives and fuller conceptions of duty. Christian labour and sacrifice are never in vain. The struggle availeth (A. H. Cloughs Poems, Say not the struggle). See also art. Retribution.
Literature.Studies of the teaching of ChristEcce Homo (close of ch. xi.), Wendt, Horton; Huntington, Chr. Believing and Living, 209; Expositor, ii. 1. [1881] 401; Briggs, Ethical Teaching of Jesus (1904), 206, 240; Manning, Serm. (1844) 159; Cox, Expositions, i. (1885) 68; R. Vaughan, Stones from the Quarry (1890), 136; Liddon, Serm. on Some Words of Christ (1892), 19.
Robert Mackintosh.
Fuente: A Dictionary Of Christ And The Gospels
Reward
re-word: In modern English (except when influenced by the Biblical forms) a reward is something given in recognition of a good act. In English Versions of the Bible, however, reward is used quite generally for anything given, and the term covers the recompense of evil (Psa 91:8), wages (1Ti 5:18 the King James Version), bribes (Mic 7:3), and gifts (Jer 40:5 the King James Version). The Revised Version (British and American) has specialized the meaning in a number of cases (Psa 94:2; Eze 16:34; Jer 40:5, etc.), but not systematically.
Fuente: International Standard Bible Encyclopedia
Reward
A motive to faithfulness
Exo 20:6; Exo 20:12; Eph 6:1-3; Lev 25:18-19; Lev 26:3-45; Deu 4:40; Deu 6:3; Deu 6:18; Deu 11:13-16; Deu 11:18-21; Deu 11:26-29; Deu 27:12-26; Jos 8:33; Deu 15:9-11; Deu 22:7; Deu 24:19; Deu 25:15; Isa 1:16-20; Isa 3:10; Isa 40:10-11; Jer 22:3-4; Jer 17:24-26; Mat 10:32; Luk 12:8; Mat 16:24-27; Mat 20:1-16; Mat 25:34-46; Mar 10:21; Mar 13:13; Luk 6:22-23; Luk 6:35; Act 26:18; Rom 2:10; 1Co 3:8; Heb 10:34; Heb 10:36; Heb 11:26; Heb 12:1-2; Heb 12:28; 1Pe 3:9-12; 2Pe 1:10-11; Rev 2:10; Rev 2:17; Rev 2:25-28; Rev 7:14-17; Rev 22:12 Blessing, Contingent upon Obedience; Punishment; Righteous, Promises to, Expressed or Implied, to the Righteous; Sin, Separates from God; Wicked, Punishment of