Rewards in heaven. I hope to have some, but the idea of rewards in heaven is difficult to fit into my theology. My mother used to say, “As long as I make it, I don’t care if I am riding a tricycle.”
Christ taught that there will be rewards in heaven. Each person will receive a certain “bonus” according to his deeds. Listen to this:
“Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves do not break in or steal; for where your treasure is, there your heart will be also.” (Matt. 6:19-21 19)
What do we do with this? If I was in the hearing of Christ at this time, I would have asked him some questions:
1. “Jesus, how do we get these rewards?”
2. “Jesus, I thought that redemption—everlasting life—was our reward. Are you saying that we are going to have rewards on top of this reward? A ‘heavenly bonus’?”
3. “Jesus, does everyone receive the same rewards?”
Finally, assuming that I know the answer to these first two (which I think I do), I would ask one final question:
4. “Jesus, what is the decisive cause of these rewards, our works or your grace?”
If it is of grace then it is not of works, otherwise grace is no longer grace (Rom. 11:6). Therefore the answer to the first question would have to be “good deeds.” The context to this statement in Matt. 6 is not seeking the rewards of men by pridefully praying or putting on a long face while fasting in public to be seen as holy. Do all things in secret “and your father who sees what is done in secret will reward you” (v. 18). This implies that there will be rewards in addition to eternal life. That takes care of question two.
In answer to question three is easy. That everyone does not get the same amount of rewards is evident. Not only does the passage above necessarily imply this, Luke 19 and the parable of the minas teaches us as much also. As well, Paul instructs us telling the Corinthians that there will be a time of reckoning for our rewards. At this time, some people’s rewards works will be tested and found wanting. Though their salvation is secure, some people’s rewards will be lost. (i.e. They will not get much of a bonus).
“Now if any man builds on the foundation with gold, silver, precious stones, wood, hay, straw, each man’s work will become evident; for the day will show it because it is to be revealed with fire, and the fire itself will test the quality of each man’s work. If any man’s work which he has built on it remains, he will receive a reward. If any man’s work is burned up, he will suffer loss; but he himself will be saved, yet so as through fire. (1 Cor. 3:12-15)
This would include those people who fast and pray for the praise of men. Their heavenly reward will be burned up, though their life is secure in God.
How do I fit this into my theology?
It is the fourth question (”What is the decisive cause of these rewards, our works or your grace”) that causes me to ponder with some confusion. Since my salvation is by grace alone without any reference to works (Rom. 11:6), then are we saying that the added bonus we receive after the resurrection is by works?
I see a couple of options:
1. No, not at all. While works are necessary for these rewards, in the end we will see that it was the grace of God alone that fueled our works. Therefore, we will not receive any glory for this “bonus.” This is why when we are in the presence of Christ, we will cast our crowns at his feet, in recognition that he was ultimately responsible for all our rewards (Rev. 4:10).
Salvation=God’s grace alone, without the aid of human effort. (Monergistic)
Rewards=God’s grace alone, fueled by necessary human effort. (Synergistic)
This presents significant problems, especially for a Protestant who believes in sola fide (salvation by faith alone—not works), for this is just the same thing that Catholic doctrine says about the relationship of grace and works with regard to salvation. Why can’t they say the same thing about salvation that we can say about rewards and say that it is of grace alone also? Do you see the problem? If not, just replace “rewards” with “salvation” in the option 1 above. Here, let me do it for you.
“While works are necessary for salvation, in the end we will see that it was the grace of God alone that fueled our works. Therefore, we will not receive any glory for this “bonus.” This is why when we are in the presence of Christ, we will cast our crowns at his feet, in recognition that he was ultimately responsible for all our rewards (Rev. 4:10).
In other words, if you are going to go this direction with rewards and define “grace alone” in a synergistic way, why would you have problems with Catholic theology that does the same thing with the issue of salvation? “Grace alone” cannot mean two different things can it?
2. Yes, rewards, unlike salvation, are a result of our good works plus grace. In this, we are fully responsible for what we do or don’t do to earn them. It is both an opportunity and a motivation for us to live a life pleasing to the Lord. While the Lord gets the credit for giving us the opportunity and provides us with the strength to earn these rewards, we have the ultimate deciding factor. In this sense, we get what we earned.
Salvation=God’s grace alone, human effort cannot contribute. (Monergistic)
Rewards=God’s grace plus human effort. (Synergistic)
This is the position that I take. I think that it best evidences the Scriptural teaching on the subject. Justification is by grace alone without any regards to human effort. If human effort did play a part, grace is not grace. However, I believe that a theology of rewards must recognize that human effort plays a decisive role in the rewards we receive.
What does this mean? It means that we have an opportunity beyond anything we could ever imagine. When Christ said to store up your treasures in heaven . . . he was serious. Christians should not cop-out on this issue saying “As long as I have my salvation, I am happy. I don’t care about rewards.” This is to deny Christ’s right to use rewards to push us toward good deeds. It is to say that you are “above” Christ’s motivation.
I am very uncomfortable thinking of this in such a way as it does seem self-serving. In a way, what I am saying about rewards is very similar to what Catholics say about salvation. It is God’s grace that gives us the opportunity, but my effort is ultimately determinative.
But if God has commanded us and motived us in such a way, don’t you think we need to conform our thinking to his?
At the very least, this should help you to understand how Catholics can say that salvation is by grace alone, but human effort is necessary.
What say you? What is your theology of rewards?
In a 
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