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Rewards in Heaven's Economy and Divine Providence

The concept of rewards in heaven's economy and divine providence is rooted in biblical texts that speak of God's recompense for human actions and His overarching management of creation. The Greek term oikonomia, translated as "management" or "economy," describes God's method or scheme for carrying out His purposes toward humanity [1]. This divine economy encompasses various stages, traditionally understood as the Patriarchal, Mosaic, and Christian dispensations, each representing a phase in God's unfolding plan of grace [1].

Biblical language frequently uses terms like "reward" (mehir) [2], "recompense" (gamul) [3], and "repayment" to describe the divine response to human deeds. For instance, the name Gamaliel means "recompense of God" [6], and Issachar means "reward" or "recompense" [8]. Matthew, meaning "given" or "a reward," also reflects this theme [10].

Divine Providence and Human Labor

Divine providence refers to God's continuous care and governance over all creation. Proverbs 3:19 highlights wisdom's role in the "economy of creation and providence," encouraging humans to seek this attribute by observing God's example [17]. This divine oversight extends to the daily experiences of humanity, where even the ability to enjoy the fruits of one's labor is seen as a divine gift. Ecclesiastes states that for every person "to take food and drink, and have joy in all his work, is a reward from God" [4]. Similarly, it notes that when God grants riches and wealth, He also empowers individuals "to eat from them and to receive his reward and rejoice in his labor; this is the gift of God" [5]. This perspective suggests that earthly blessings and the capacity to enjoy them are part of God's providential care and a form of reward.

The concept of reward is not solely tied to material gain. Proverbs 22:4 connects "the reward of a gentle spirit and the fear of the Lord" with "wealth and honour and life" [9]. This indicates a broader understanding of reward that includes spiritual and relational blessings alongside material ones. The Jamieson, Fausset & Brown commentary on Psalm 37:26 notes that the blessing of a righteous person's offspring is "the rule of God's economy," reinforcing the idea that divine blessings extend beyond the individual to their descendants [18].

Rewards in the Eschatological Future

While some rewards are experienced in this life, a significant aspect of biblical teaching on rewards pertains to the eschatological future. Revelation 22:12 declares, "Behold, I come quickly. My reward is with me, to repay to each man according to his work" [7]. This verse explicitly links divine recompense to individual actions, implying a future judgment where deeds are weighed and rewarded.

The New Testament speaks of a "new heaven and new earth" (2 Peter 3:13; Revelation 21:1) [11, 16]. This new creation is depicted as a place of ultimate reward and restoration for God's people. John's vision in Revelation 21:1-8 describes this as a "new community and home for God’s people that is fashioned and given by God," intended to uplift persecuted Christians [16]. Adam Clarke's commentary on Revelation 21 describes the new heaven and new earth as the "happy state of his followers," where God dwells with humanity [14].

The New Jerusalem, a central image in Revelation 21, is presented as the culmination of God's redemptive plan. It is a place of "holy perfection" and is described as the "ultimate Garden of Eden that Adam and Eve could have experienced had they not sinned" [16]. The imagery used to describe this city emphasizes its preciousness and glory; for example, things considered luxurious on earth, like gold and jewels, are depicted as common building materials in heaven [12]. The city has no need for a temple, "for the Lord God the Almighty and the Lamb are its temple" (Revelation 21:22). This signifies a direct and unmediated presence of God among His people, a profound aspect of the eschatological reward.

Nature of Heavenly Rewards

The nature of heavenly rewards is often understood not merely as material gain but as a deeper spiritual fulfillment and closer relationship with God. While some interpretations suggest that rewards in this life might not always be physical, they certainly include "the blessings that come from spiritual wholeness and a right relationship with God" [19]. This aligns with the idea that the ultimate reward is God Himself and the full experience of His presence.

The transformation of believers' bodies into "glorious bodies" (Philippians 3:21) is also part of the eschatological hope and reward [15]. This transformation, described in 1 Corinthians 15:42-54, signifies a complete renewal of the individual, making them fit for the new creation.

The Role of Works in Receiving Rewards

The concept of "repaying to each man according to his work" (Revelation 22:12) raises questions about the role of human works in receiving divine rewards. While salvation is understood as a gift of grace, rewards are often linked to faithful service and obedience. John Chrysostom, an early Church Father, frequently discussed the importance of good works and their connection to future recompense [13].

The "dispensation" (Greek oikonomia) can also refer to a commission to preach the gospel (1 Corinthians 9:17; Ephesians 1:10; 3:2; Colossians 1:25) [1]. Those who faithfully carry out this commission are implicitly promised a reward. This suggests that active participation in God's redemptive purposes is a pathway to receiving divine commendation and reward.

The idea of rewards in heaven's economy is not about earning salvation, but about God's just and generous response to the faithful stewardship of His grace. It underscores the belief that God values and acknowledges the efforts of His people, promising a future state of blessedness that far surpasses earthly experiences. The new heaven and new earth, with the New Jerusalem, represent the ultimate fulfillment of God's providential plan, where His people will dwell in perfect communion with Him, experiencing the fullness of His promised rewards [16].

Sources

  1. Easton's Bible Dictionary “Easton's Bible Dictionary: Dispensation — (Gr. oikonomia, "management," "economy"). (1.) The method or scheme according to which God carries out his purposes towards men is called a dispensation. There are usually reckoned three dispensations, the Patriarchal, the Mosaic or Jewish, and the Christian. (See [160]COVENANT, Administration of.) These were so many stages in God's unfolding of his purpose of grace toward men. The word is not found with this meaning in Scripture. (2.) A commission to preach the gospel (1 Cor. 9:17; Eph. 1:10; 3:2; Col. 1:25). Dispensations of Providence are providenti”
  2. Hitchcock's Bible Names “Hitchcock's Bible Names: Mehir — a reward”
  3. Hitchcock's Bible Names “Hitchcock's Bible Names: Gamul — a recompense”
  4. Ecclesiastes “Ecclesiastes 3:13 (BBE) — And for every man to take food and drink, and have joy in all his work, is a reward from God.”
  5. Ecclesiastes “Ecclesiastes 5:19 (NASB) — Furthermore, as for every man to whom God has given riches and wealth, He has also empowered him to eat from them and to receive his reward and rejoice in his labor; this is the gift of God.”
  6. Hitchcock's Bible Names “Hitchcock's Bible Names: Gamaliel — recompense of God; camel of God”
  7. Revelation ““Behold, I come quickly. My reward is with me, to repay to each man according to his work. -- Revelation 22:12”
  8. Hitchcock's Bible Names “Hitchcock's Bible Names: Issachar — reward; recompense”
  9. Proverbs “Proverbs 22:4 (BBE) — The reward of a gentle spirit and the fear of the Lord is wealth and honour and life.”
  10. Hitchcock's Bible Names “Hitchcock's Bible Names: Matthew — given; a reward”
  11. 2 Peter (Protestant academic) “Tyndale House on 2 Peter 3:13: 3:13 the new heavens and new earth: See Isa 65:17; 66:22; Rev 21.”
  12. Revelation (Protestant academic) “Tyndale House on Revelation 21:21: 21:21 Things that are precious and luxurious on earth are common building materials in heaven.”
  13. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: 13:17 13:23 James 1:6 2:13 2:19 2:26 3:11 4:3 1 Peter 1:3 1:12 2:13 2:21 2:21 2:22 2:22 2:22 5:5 5:8 5:8 5:8 2 Peter 2:4 3:13 1 John 2:9 3:2 3:8 4:8 Revelation 1 1:4 1:9 1:11 1:16 1:20 2 3 3:12 14:1 14:4 14:13 15:6 20:9 22:16 Tobit 12:9 Wisdom of Solomon 1:4 1:14 11:23 11:24 14:16 Sirach 2:2 2:2 2:4 2:10 2:11 2:27 3:10-12 3:11 5:6 6:14 6:16 6:34 7:6 7:31 9:13 9:15 10:9 10:12-13 11:1 11:2 11:3 11:3 11:4 11:15 11:28 12:13 13:15 14:9 15:9 16:3 18:13 18:13 19:14-15 20:20 21:2 22:21-22 23:17 23:17 25:1 25:1 25:11 26:27 28:6 31:1 32:10”
  14. Revelation (Methodist/Wesleyan) “Adam Clarke on Revelation 21 (introduction): The new heaven and the new earth, Rev 21:1. The new Jerusalem, Rev 21:2. God dwells with men; the happy state of his followers, Rev 21:3-7. The wretched state of the ungodly, Rev 21:8. An angel shows John the holy city, the New Jerusalem, Rev 21:9, Rev 21:10. Her light, wall, gates, and foundations, described, Rev 21:11-21. God and the Lamb are the temple and light of it, Rev 21:22, Rev 21:23. The nations and kings of the earth bring their glory and honor to it; the gates shall never be shut, nor shall any defilement enter into it, Rev 21:24-27.”
  15. Phil (Protestant academic) “Tyndale House on Phil 3:21: 3:21 change them into glorious bodies: See 1 Cor 15:42-54; cp. Rom 8:23. • he will bring everything under his control: See 1 Cor 15:24-27.”
  16. Revelation (Protestant academic) “Tyndale House on Revelation 21:1: 21:1–22:9 The final scenes of the new heaven and earth are striking pictures of a new community and home for God’s people that is fashioned and given by God. These scenes help to lift the spirits of persecuted Christians. John lays out his basic vision (21:1-8) and follows it with two expansions: (1) In 21:9-27, he presents the new Jerusalem as the site of holy perfection; (2) in 22:1-5, he describes the new Jerusalem as the ultimate Garden of Eden that Adam and Eve could have experienced had they not sinned. 21:1 The vision involves God’s creation of the new ”
  17. Proverbs (Presbyterian) “Jamieson, Fausset & Brown on Proverbs 3:19: The place of wisdom in the economy of creation and providence commends it to men, who, in proportion to their finite powers, may possess this invaluable attribute, and are thus encouraged by the divine example of its use to seek its possession.”
  18. Psalms (Presbyterian) “Jamieson, Fausset & Brown on Psalms 37:26: his seed is blessed--literally, "for a blessing" (Gen 12:2; Psa 21:6). This position is still true as the rule of God's economy (Ti1 4:8; Ti1 6:6).”
  19. Luke (Protestant academic) “Tyndale House on Luke 18:30: 18:30 repaid many times over in this life: Their reward would not necessarily be physical, but they would enjoy the blessings that come from spiritual wholeness and a right relationship with God.”
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