REWARDS. 3

John Owen said, "I grant that eternal life may be called the reward of perseverance, in the sense that Scripture uses that word." After stating it is procured neither as the deserving cause, nor proportioned unto the obedience of them by whom it is attained—but withal the free gift of God and an inheritance purchased by Jesus Christ, Owen declared it is "a reward by being a gracious encouragement as the end of our obedience." That the reward is not a proportioned remuneration or return for the duties performed and service rendered, is clear from the words of Christ, when He declared that "And if anyone gives even a cup of cold water to one of these little ones because he is my disciple—I tell you the truth, he will certainly not lose his reward" (Matthew 10:42). So also when Abraham had made enemies of the kings of Canaan by rescuing Lot out of their hands, and then refused to be enriched by the king of Sodom, what proportion was there between his actions and Jehovah's response, when He said to him "Fear not, Abraham, I am your shield and your exceeding great Reward" (Gen 15:1). There was a connection between the two things—but no proportion.

"Be not deceived, God is not mocked—for whatever a man sows, that shall he also reap. For he who sows to the flesh shall of the flesh reap corruption—but he who sows to the spirit shall of the spirit reap life everlasting" (Gal 6:7,8). The sorrows and joys of the future life, bear a similar relation to what is wrought in this life—as the harvest does to the sowing, one being the consequence, the fruit, or reward of the other. There is a definite relation existing between sowing to the Spirit and reaping everlasting life, between what is done unto Christ in this life and the joys of the life to come. This relation is just as real as that between sowing to the flesh and reaping corruption, despising and defying Christ and the torments of Hell, though it is not in all respects the same.

The joys and sorrows of the future life, bear the same relation to what is wrought in this—as the harvest does to the sowing, one being the consequence, the fruit or reward of the other. There is a definite relation existing between sowing to the Spirit—and reaping life everlasting; between what is done unto Christ in this life—and the crowning in the life to come. This relation is just as real as that between sowing to the flesh—and reaping corruption; despising and defying Christ—and the torments of Hell; though it is not in all respects the same. The portion allotted the wicked is that of due and personal desert—but that bestowed on the righteous is not so, it being entirely of grace, a matter of magnanimity, for it is impossible to lay God under obligation to us or make Him our Debtor. Eternal life is bestowed upon the believer as the reward of Christ's undertaking, because of what He wrought in his stead and on his behalf. Yet that is not the only angle from which the bestowal of eternal life is viewed in Scripture—it is also represented as the end or outcome of our bearing "fruit unto holiness" in the service of God (Romans 6:22).

Before amplifying the last sentence, let us point out the fundamental difference between the "sowing" of the wicked—and that of the righteous. All the works of the wicked are essentially their own, having no higher rise than their corrupt nature—issuing from their evil hearts produced of themselves; and as bitter waters can only proceed from a bitter fountain, so their own works are polluted and sinful. But it is quite otherwise with the good works of the righteous—they proceed not, from the depraved principle of the flesh—but from the "spirit" or new nature which was communicated to them at regeneration. They are the product of God's working in them both to will and to do of His good pleasure, and therefore does He aver "fromMe is your fruit" (Hosea 14:8). Even the water of the purest fountain is no longer pure when it flows through an impure channel, and because the flesh in the Christian defiles those good works he performs—but of which God is the Author and Spring—they could not be accepted and rewarded by Him were they not also cleansed by the blood of Christ and perfumed with His merits. Thus we have no ground for boasting, or self congratulation.

Whenever we think or speak of the grace of God, we must bear in mind that it reigns "through righteousness" (Romans 5:21). Grace does not override any of the other attributes of God—but is always exercised in perfect harmony therewith, and also in full accord with His governmental ways. Therein we behold the "manifold wisdom of God" by displaying in the same act both His mercy and justice, His bounty and His holiness. Therefore we find the Word expressly affirming "For God is not unrighteous to forget your work and labor of love which you have showed toward His name, in that you have ministered to the saints and do minister" (Heb. 6:10). It is indeed an act of infinite condescension upon His part—that He should even deign to take notice of our trifling performances. It is equally an act of pure grace that He should be pleased to reward the same, for no matter how self-sacrificing or arduous those performances, they were nothing but the bare discharge of our bounden duty. Nevertheless it is also an act of righteousness, when He approves of our services and richly recompenses the same—both in this life and the life to come.

It is no more erroneous or inconsistent to affirm that the future reward will be bestowed upon the Christian both for Christ's sake (primarily and meritoriously) and because of his own obedience (according to the terms of the new covenant and the governmental principles of God), than it is to say that our present peace and joy flow directly from the mediation of Christ, and subordinately yet truly so from our own obedience and fidelity. "Great peace have they who love Your Law" (Psalm 119:165 and Isaiah 58:13,14). Those who deny themselves for Christ's sake and the Gospel's—are assured of a rich recompense, "a hundredfold now in this time" as well as "in the world to come eternal life" (Mark 10:30). "Godliness is profitable unto all things, having promise of the life that now is—and of that which is to come" (1 Tim. 4:8). Though our obedience is not meritorious—yet God deems it (as the fruit of His Spirit) virtuous and amiable and fit for His approbation, and as a Being of perfect rectitude and benevolence—it befits Him to cordially own the same. If future rewards clashed either with Divine grace, or the merits of Christ—then present ones must do the same, for a difference in place or time can make no difference as to the nature of things themselves.

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