Expectation of Eternal Rewards for Repented Sinners

The concept of eternal rewards for repented sinners is rooted in biblical teachings and has been interpreted and articulated by various Christian traditions. According to the biblical account, those who repent and turn to God can expect pardon and restoration to His favor ^[7].

The biblical basis for this concept is found in passages such as Ecclesiastes 8:12, which states that "though a sinner doe euill an hundreth times, and God prolongeth his dayes, yet I knowe that it shalbe well with them that feare the Lord, and doe reuerence before him" ^[1]. This suggests that God's mercy and forgiveness are available to those who repent and fear Him.

The doctrine of eternal life is closely tied to the concept of eternal rewards. Eternal life is described as the final reward and glory into which the children of God enter ^[3]. It is opposed to "eternal punishment" and is seen as the ultimate goal for believers (Matt. 25:46).

The perseverance of the saints is another related doctrine, which asserts that once justified and regenerated, believers will certainly persevere in a state of grace and attain everlasting life ^[2]. This doctrine is supported by passages such as John 10:28-29 and Philippians 1:6.

Different Christian traditions have interpreted the concept of eternal rewards for repented sinners in various ways. The Reformed tradition, as represented by John Calvin, emphasizes the role of God's sovereignty in salvation and the perseverance of the saints ^[5]. Calvin argues that God's counsel is immutable and that those who are elected will certainly be saved.

In contrast, the Catholic tradition, as represented by Thomas Aquinas, has a more nuanced view of the afterlife and the nature of punishment for sin. Aquinas argues that the punishment for sin is eternal, but that the severity of the punishment can vary ^[6].

Some early Church Fathers, such as Augustine, also wrote about the concept of eternal rewards and punishment. Augustine argued that the wicked will be punished eternally, but that the severity of the punishment may be alleviated by God's mercy ^[4].

The Nonconformist/Puritan tradition, as represented by Matthew Henry, emphasizes the importance of repentance and the possibility of pardon for even the greatest sinners ^[7]. Henry notes that the covenant of grace leaves room for repentance and promises pardon upon repentance.

The Protestant academic tradition, as represented by the Tyndale House commentary on James, understands the concept of saving a sinner from death to refer to averting eternal punishment through repentance ^[8].

The expectation of eternal rewards for repented sinners is thus a complex and multifaceted concept that has been interpreted and articulated by various Christian traditions. While there are differences in emphasis and understanding, the underlying biblical teachings and the importance of repentance and faith are common themes across these traditions.

The biblical warnings about the consequences of sin and the promise of eternal life for those who repent and believe in Christ underscore the significance of this doctrine. As Charles Hodge notes, the gospel offers a system of grace in which believers are not dealt with on the principles of justice, but on the principles of love and mercy ^[9].

Sources

Ecclesiastes “Ecclesiastes 8:12 (Geneva1599) — Though a sinner doe euill an hundreth times, and God prolongeth his dayes, yet I knowe that it shalbe well with them that feare the Lord, and doe reuerence before him.”
Easton's Bible Dictionary “Easton's Bible Dictionary: Perseverance of the saints — Their certain continuance in a state of grace. Once justified and regenerated, the believer can neither totally nor finally fall away from grace, but will certainly persevere therein and attain everlasting life. This doctrine is clearly taught in these passages, John 10:28, 29; Rom. 11:29; Phil. 1:6; 1 Pet. 1:5. It, moreover, follows from a consideration of (1) the immutability of the divine decrees (Jer. 31:3; Matt. 24:22-24; Acts 13:48; Rom. 8:30); (2) the provisions of the covenant of grace (Jer. 32:40; John 10:29; 17:2-6); (3) the ato”
Easton's Bible Dictionary “Easton's Bible Dictionary: Eternal life — This expression occurs in the Old Testament only in Dan. 12:2 (R.V., "everlasting life"). It occurs frequently in the New Testament (Matt. 7:14; 18:8, 9; Luke 10:28; comp. 18:18). It comprises the whole future of the redeemed (Luke 16:9), and is opposed to "eternal punishment" (Matt. 19:29; 25:46). It is the final reward and glory into which the children of God enter (1 Tim. 6:12, 19; Rom. 6:22; Gal. 6:8; 1 Tim. 1:16; Rom. 5:21); their Sabbath of rest (Heb. 4:9; comp. 12:22). The newness of life which the believer derives from Christ (Rom. 6:4) is the ”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 24.--AGAINST THOSE WHO FANCY THAT IN THE JUDGMENT OF GOD ALL THE ACCUSED WILL BE SPARED IN VIRTUE OF THE PRAYERS OF THE SAINTS. (part 4): which has threatened the wicked with eternal punishment, shall abide, but shall be mixed with mercy to the extent of alleviating the torments which might justly be inflicted; so that the wicked shall neither w. holly escape, nor only for a time endure these threatened pains, but that they shall be less severe and more endurable than they deserve. Thus the anger of God shall continue, and at the”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 79: his eternal counsel, by which he separated the elect from the reprobate. 506 506 Bernard, in his Sermon on the Nativity, on 2 Cor. 1:3 , quoting the two passages, Rom. 9:18 , and Ezek. 18:32 , admirably reconciles them. Now, if the genuine meaning of the prophet is inquired into, it will be found that he only means to give the hope of pardon to them who repent. The sum is, that God is undoubtedly ready to pardon whenever the sinner turns. Therefore, he does not will his death, in so far as he wills repentance. But experience shows ”
theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, First Part of the Second Part (Prima Secundae), Of the Debt of Punishment, Art. 5: Article: Whether every sin incurs a debt of eternal punishment? I answer that, As stated above (Article [3]), a sin incurs a debt of eternal punishment, in so far as it causes an irreparable disorder in the order of Divine justice, through being contrary to the very principle of that order, viz. the last end. Now it is evident that in some sins there is disorder indeed, but such as not to involve contrariety in respect of the last end, but only in respect of things referable to the end”
Deuteronomy (Nonconformist/Puritan) “Matthew Henry on Deuteronomy 30:1: These verses may be considered either as a conditional promise or as an absolute prediction. I. They are chiefly to be considered as a conditional promise, and so they belong to all persons and all people, and not to Israel only; and the design of them is to assure us that the greatest sinners, if they repent and be converted, shall have their sins pardoned, and be restored to God's favour. This is the purport of the covenant of grace, it leaves room for repentance in case of misdemeanour, and promises pardon upon repentance, which the covenant of innocency d”
James (Protestant academic) “Tyndale House on James 5:20: 5:20 To save a sinner from death refers not merely to physical death but to eternal death, the punishment for departing from the truth of the Good News of Jesus Christ (see 1:12, 15; cp. Heb 6:4-8). If the sinful person listens and repents, eternal punishment will be averted (see also Gal 6:1; Jude 1:22-24).”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 24: This subject is thus presented by the Apostle: believers “are not under the law but under grace.” ( Rom. vi. 14 .) They are not under a legal system administered according to the principles of retributive justice, a system which requires perfect obedience as the condition of acceptance with God, and which says, “Cursed is every one that continueth not in all things which are written in the book of the law to do them.” They are under grace, that is, under a system in which believers are not dealt with on the principles of justice, but on t”

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