by Bill Jackson

Shortly after my conversion to Christ, the Lord graciously dealt with me concerning some of the truths outlined in this article. I believe the Lord saw fit to keep these in the background of my thinking until I was able to get the truth concerning His finished work firmly established in my heart.

Using the scriptures to which I will refer without a firm belief in the absolute sufficiency of Christ's sacrifice and its satisfying God's judicial requirements could lead to a gross Arminian interpretation.

Therefore I want to begin by stating, with no shadow of doubt, that I believe God's justifying decree and imputation thereof to the moral account of man is an unconditional acquittal.

Justified man can never be brought before an eternal judgment regarding his redemption in Christ; that was settled, and eternally so, on Calvary.

Much misunderstanding of vital differences between grace and rewards has been the result of adopting the "Jewish-Christian Epistle" myth propagated by the Scofield Reference Bible.

In an introduction under this heading on page 1289, Scofield states, "the Judaeo-Christian writers view the church as a professing body in which, during this age, the wheat and tares are mingled." Matthew 13:24-30 is cited, but although Scofield claims this is the view of "Jewish-Christian writers," (Paul, Peter and Jude), there is no attempt to prove this assertion from any of the books (Hebrews, James, 1 and 2 Peter, and Jude). It is claimed by Scofield that "their writings, therefore, abound in warnings calculated to arouse and alarm the mere professor."

The difference between Paul's use of "therefore" and Scofield's, is that Paul's therefores are there for a reason, and are always based on a previous textual assertion. Scofield has not yet proved his theory from the "Jewish-Christian epistles", which provides for us a startling non sequitor.

If Scofield is correct, Christians can correctly shun the warnings of Hebrews, since our Christian responsibility lies in basking in the glory of His finished work for us. If Scofield is incorrect, that does not diminish the value of Christ's infinite work on our behalf, but it does cause the saved person to fully consider the warnings.

Scofield introduces a Christianity that is gained by steps, for these people, he says, "so far as they have gone in their experiences are perfectly genuine." One is either regenerate or unregenerate. To hint that regeneration is a process from which one may turn at some point and go back to unregeneration, is a travesty of the Gospel.

An unprejudiced reading of Hebrews 1:2,3 will indicate that Paul was writing to Christians. God has spoken to US . . . when He had by Himself purged OUR sins. If we read through the Epistle using the saved state of these Hebrews as our basic means of interpretation, not only will we get into harmony with God's truth, we will understand some truths which will bless us throughout eternity.

Hebrews 6 and 10 are used as examples of those who are "enlightened, illuminated, and tasted of the heavenly gift." "These," Scofield says, "have made a real beginning, but there is a fear lest (these) beginners will come short. They must go on in order to have permanent salvation." Where in the Gospel is the concept that man needs to do anything (or keep from doing anything)to complete his salvation? Perhaps it was because it seemed difficult to understand Hebrews 6 and 10 (and other passages) that the term "Jewish-Christian Epistles" was conveniently invented.

We must answer the question, Should we treat the admonitions in Hebrews (and many other places) as a deterrent to "the ever present danger that professed Jewish believers might lapse back into Judaism or fall short of true faith in Jesus Christ?" This is the Scofield position. Or should we look at these verses as admonishing Christians to "keep on keeping on," lest they miss the privileges for which they were originally justified? There are some Christians who will keep their salvation but lose the greatest blessing that can come to mortal man - reigning with Christ. There are people who are eternally saved but are not sanctified

There are also unbelievers who attempt to produce some apparent sanctification which will render them acceptable to God, but this avails nothing. All good works before salvation need to be repented of. All good works after salvation are faithful acts to be rewarded.

There are believers who will fail in their running the race. They would not even be allowed to enter the racetrack without justification, but the Apostle Paul felt that running this race was of vital importance. The language used in 1 Corinthians 9:24-27 attests to this.

In short, God's whole purpose in providing justification was to prepare a people fitted for service. Their reward will be to reign with Christ in the coming Kingdom.

GRACE AND REWARD

The subject of reward in the New Testament is of great interest. The Beatitudes speak of a reward in Heaven which is received by being persecuted. Some will reply that, as Scofield says, "the Sermon on the Mount is the divine constitution for the literal Kingdom, and therefore, pure law." We may wonder if Grace and Truth came by Jesus Christ and the Law was given by Moses (John 1:17), which of them spoke the words of Matthew 5-7? Because some of the rules laid down in this Divine Constitution are difficult for present day Christians, have we taken the most gracious words that ever fell from lips of Man and relegated them to a pigeon hole we call abeyance?

Scofield remarks that Matthew 6:12, "forgive us our debts as we forgive our debtors" is "legal ground. Under law forgiveness is conditioned upon a like spirit within us; under grace we are forgiven for Christ's sake." He then alludes to Ephesians 4:32, "be ye tenderhearted, forgiving one another . . ." as a contrast. But there is no conflict, when one understands the difference between Grace and Reward. By grace we are saved, but, after salvation, faithfulness bring rewards. Your pre-salvation sins are unconditionally forgiven, but the Sermon on the Mount was addressed to Jesus' disciples. Post-salvation sins are forgiven only if you are willing to forgive the sins of others. Otherwise their being retained will cause you, in your unforgiving Christian life, to produce wood, hay and stubble (1 Corinthians 3:12ff). You will still, the Apostle assures us, be saved.

Jesus' teaching about rewards is fascinating. In Matthew 5:44 He commands us to love our enemies, and in verse 46, He says, "If we love them which love you, what reward have ye?" "Pure Law"??? As Jesus would say, "I trow not" (Luke 17:9). It sounds more like the testimony of an overcoming child of God!

We are told in Matthew 6:1-4 that if we give so that men will see us, we already have our reward and have decided that it is better than the reward which God promised to give us. If receiving a prophet or a righteous man will make us eligible for a reward, why should feel that being rewarded for works in Matthew 16:27 does not pertain to us? Faithfulness to Him will produce works that glorify Him.

The Bible doesn't teach that unsaved men will receive a reward. Why should we not be held accountable for the deeds (or lack of them) after our salvation? With a context of specifically addressing the Judgment seat of Christ, Paul could say, in 2 Corinthians 5:11, "Knowing therefore the terror of the Lord, we persuade men" and in Philippians 2:12, "work out (not for) your own salvation with fear and trembling."

While many contemporary dispensationalists have tried to advance Paul's epistles above the spoken words of our Saviour we see not contradiction, but agreement. (We understand, of course, that Paul was used to reveal many Church related truths that could not have been revealed before the death and resurrection of Christ, but Paul has no preeminence above Christ as far as the conduct of the saints is concerned.)

A masterful statement concerning grace and works is found in Romans 4:4. It enables us to understand the basic position of each. This text says, "reward (is) not reckoned of grace, but of debt." This is appropriate for saved and unsaved alike. The unsaved cannot become Christians by their works, lest they say that salvation is owed them by God. The Christian's reward is not given to him by Grace, although it was Grace that placed him in a position to receive it, and Grace which is given to help him attain it. As 1 Corinthians 3:8 says, "every man shall receive his own reward according to his labor." Note that Paul is speaking to the brethren (verse 1).

At the judgment seat of Christ, it is a man's work that shall abide or be burned (1 Corinthians 3:14,15). If his work abide, he shall receive a reward.

Speaking to those who serve the Lord Christ (Christians), Colossians 3:24 tells us, "ye shall receive the reward of the inheritance."

1 Timothy 5:18 assures us that the laborer is worthy of his reward, and 2 John 8 says, "Look to yourselves, that we lose not the things which we have wrought, but that we receive a full reward."

We cannot be sure, but if Alexander the coppersmith was a backslidden believer who did much evil to Paul (2 Timothy 4:14), he is going to get a reward, but we can be sure the one he got was one he did not really want to have!

These all underline the basic difference between Grace and Reward, and serve to admonish us to be diligent in our Christian lives lest we lose the reward.

THE PREEMINENCE OF CHRIST

It all starts and ends with Jesus. He is the Alpha and Omega, the first and the last. In Him all things consist, and He is the very Word of God, the substance of which is eternally settled in Heaven.

Because unlearned men can so easily stumble at the Word of God, it is helpful to think of God's eternal plan as a huge jigsaw puzzle. We must understand that on God's side of the puzzle of revelation is Jesus Christ. If we try to understand the human side of God's plan and thereby become somewhat confused, we must remember that if we get God's revelation of Christ right, we get everything right.

In Him dwelleth all the fulness of the Godhead bodily. And the Word became flesh, and dwelt among us. His first mission, completed with the "It is Finished" of John 17:4 was to reveal God to man. He could say to Philip, "Have I been so long time with you, and you have not known me? He that hath seen Me hath seen the Father."

Great is the mystery of Godliness, and that spoken of in 1 Timothy 3:16 centers around the Person of Jesus Christ Himself. Get Him right in the puzzle of life, and you get everything right. Be in error concerning His Person and Work, and you flunk the initial spiritual test.

His second mission in time but primary in purpose was to pay the sin debt on Calvary. His triumphant "It is Finished" of John 19:30 attests to the completion of this work. The travail of His soul, portrayed in Isaiah 53, is climaxed by God's judicial decree in seeing the merits of His Son poured out for mankind, and saying, "I am satisfied." (Isaiah 53:11)

Having understood the primary purpose for His coming, death and resurrection, He is now involved in the intercessory ministry so needed by His followers. This will be culminated when, in Revelation 21:6, He Who said "It is finished" says "It is done."

As He is at the center of all of God's revelation, such revelation can only be understood with His being at the center of our theology. If our interpretation of a passage attests to the meritorious work by which Jesus became our substitute, it is good to hold dear this particular meaning of that scripture. If we have reached an interpretation that calls into question His infinite work of redemption on our behalf, we must question this conclusion and seek one that is more in keeping with the primary revelation of His Person and Work.

GOD'S PURPOSE FOR THE JUSTIFIED

We can very well ask the question, What was God's ultimate purpose in acquitting (justifying) some people? The Bible tells us in Revelation 4:11, "For thy pleasure (because of Thy will) they were created." As He taught us to pray for it, He desires His will to be done in heaven and in earth.

He could have never created Satan or man, and ruled Heaven and Earth by Himself, but He wanted joint heirs to reign with Him so He could share His essence with them. By fulfilling His goals through those of His creatures whom He justified, He would thereby create a universal harmony of righteous reign. Because of Christ's substitutionary sacrifice, Heaven is assured to all who have believed in Him and have been baptized by the Holy Spirit into the Body of Christ (1 Corinthians 12:13). But God's eternal plans are more far reaching than the eternal bliss of those who have been called to Himself. Those many who are called are contrasted to the few who are chosen, and our task is to discover what is entailed as He calls and chooses men to fulfill His plans for eternity.

God's eternal purpose is to build a Kingdom not just in Heaven, but a Kingdom of Heaven upon the earth. While earth today is largely controlled by Satan, man will be the final possessor of the Heavenly Kingdom which will eventually be comprised of a New Heaven and a New Earth, into which the nations that are approved by God will bring their honor and glory (Matthew 25:32, Revelation 21:24).

Heavenly places, or the heavenlies, as spoken of in Ephesians, is inhabited by saints (Ephesians 1:3) and used as a testimony to Satan (Ephesians 3:10). This causes Satan's battle with the saints (Ephesians 6:10-18), which in turn tests the faithfulness of Christians doing battle with the enemy. When Satan is cast to earth (Revelation 12:9), and until he is chained in the bottomless pit (Revelation 20:2), he will do war against Christians, both Jews and Gentiles. The warfare in the heavenlies will be renewed on the earth. God's will in Heaven having been brought about by Satan's defeat, part of God's intended rulership has been accomplished.

When Satan is chained for 1000 years, the Christian prayer "Thy Kingdom come" will be fulfilled as Jesus taught us to pray - first in heaven, then on earth.

While God's two Kingdoms are distinct and, in many ways, different, there are still some moral realities which they share.

We, as Christians, must be more concerned with the specific terms concerning our reigning with Christ, and it is to these truths that we will apply ourselves.

NOT EVERY CHRISTIAN WILL REIGN WITH CHRIST

The multitude of "ifs" regarding our future glorification are generally explained away or ignored. Paul's admonitions to Timothy in 2 Timothy 2 teach plainly that there is a responsibility that every Christian shares, but in no way does it even hint that everyone will react properly. "IF we suffer, we shall reign with him," but today's believer seldom allows himself to be subject to suffering for His sake. While it is obvious that our suffering cannot be vicarious as was Christ's (1 Peter 3:18), we must arm ourselves with the prospect of suffering for Him (1 Peter 4:1).

Paul confirmed the disciples, and exhorted them to continue in the faith in Acts 14:22. This tells us that there is a possibility that some will not "continue," and, while Heaven was secured for them when they believed, it is through much tribulation that we enter the Kingdom of God, the sphere in which God reigns in His two kingdoms.

Of course, very few Christians recognize the difference between Heaven (a gift) and the Kingdom of God (a reward). It is common for Christians to speak of their salvation as a settled thing, and indeed it is complete in Christ. But the Bible's testimony speaks, not just of deliverance from the Lake of Fire, but "so great salvation" or "being saved to the uttermost," which is an end that is possible only because of the High Priestly ministry of Jesus (Hebrews 7:25). The intercessory ministry of our High Priest is always available, for in this age, having finished His first two ministries, He is now completing His third, that of High Priest. He was sent to save us from our sins as the Apostle of our profession, and now He reigns as High Priest. But we must come to Him; we must "enter boldly," we must avail ourselves of His ministry for us.

Paul, as model minister to believers had, as his most weighty charge, the care of the churches. Therefore we can expect him to set the example for us as we minister to one another. Note two important scriptures. 2 Tim 2:10 has Paul enduring all things for the elects' sake, that THEY might OBTAIN the salvation which is in Christ Jesus with eternal glory. As it cannot possibly mean that Paul was co-redeemer with Christ, it is without doubt a reference to the Heavenly Kingdom of God, in which we will reign with Him. We cannot help anyone get into Heaven, but we can help them to be prepared for the ultimate - reigning with Christ. God has so tempered the Body that it is self-ministering as we unitedly move toward this goal.

We may be disobedient as was the prophet Jonah, and relax on the ship that was taking him in the wrong direction. In his slumber, he suffered a rude awakening and then a ruder shock as he was cast into the sea, but Jonah found out it is better to travel the right way in a fish than to travel the wrong way in a comfortable ship!

Paul also speaks of his suffering for the Christians at Colossae (Colossians 1:24), and speaks of supplying what is lacking in the afflictions of Christ in his flesh for the sake of the members of Christ's Body. Now we know that this is not speaking of Paul's adding to the merits of Christ to save the lost; it is for already saved people (His Body) that Paul is suffering. But it does indicate the validity of Christian ministry one to another in order to perfect the saints who are already perfect in the Eyes of God. (See Ephesians 4: 11-13)

Note a parallel truth for the children of Israel, as they initiated the first manifestation of the Kingdom of God when they came out of Egypt. They had already come through the Red Sea, typical of salvation for God's chosen people. God said, IF ye will obey my voice indeed and keep my covenant, then ye shall be a peculiar treasure unto me . . . and ye shall be a kingdom of priests (Exodus 19:5,6)

Note that their passage across the Red Sea was a miracle wrought by God, but their fulfilling God's plan for them depended on their obedience.

And even though they provoked the Lord and could never enter the Promised Land, the pillar of fire and cloud always led these unbelieving Israelites and the manna never ceased. Your being provided for by God does not guarantee your being pleasing in His sight, for He still loves and cares for His disobedient children.

As the Israelites who had come through the Red Sea were not yet in Canaan, redeemed saints are not yet in the Kingdom of God. This is something they must enter through much tribulation. (Acts 14:22).

In James 2:5, the Kingdom of God is promised to those who love Him. "Love" is difficult to absolutely define, as it has been so maligned in its use by humans. I have met converted Catholics who tell me they have always loved God. Is love a feeling or emotion, or is it a deliberate decision the outcome of which will be your willingness to obey Him? (John 14:15)

Hebrews 3 opens a new vista for us. The first verse does not sound as if it is being written to, as Scofield would say, "Hebrews Christians who had not yet received the fulness of salvation and might be tempted to stop short of true salvation."

The chapter begins, "Wherefore, holy brethren, partakers of the Heavenly calling, consider the Apostle and High Priest of our profession (confession), Christ Jesus."

Note they are addressed as holy brethren who have Jesus Christ as their Apostle and High Priest. The apostolicity of His ministry was manifested in what He came to do - call sinners to repentance and pay the ransom price for them (Matthew 20:28). This speaks of redemption as something He has done for us, and the worth of that work is eternal.

Having begotten sons through His work on Calvary, His High Priestly office is offered to them as a means of coming to perfection, or, as Hebrews 2:10 puts it, "bringing many sons to glory." His ability to save to the uttermost is a reality only because of His continual intercession as High Priest (Hebrews 7:25).

His substitutionary work guarantees Sonship; His High Priestly work guarantees the possibility of Glory for each son, but there are many "ifs."

In Hebrews 3:6, we are called His "house" (see Ephesians 2:22) IF we hold fast our confidence unto the end.

The next "if", mentioned in Hebrews 3:7, concerns our being receptive to His Voice, and, through faith, entering into His rest, of which Canaan was the goal for God's earlier earthly Kingdom, which never saw full fruition because of unbelief and disobedience.

Since it is a favorite of Christians, perhaps we should throw in 1 John 1:9 - "If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." Certainly our past, present and future sins received Divine acquittal at the time of our justification. However, it would be fair to say that if 1 John 1:9 means complete cleansing is automatic and our sins are all forgiven even if we don't confess them, God is being untrue to those who do confess them. Unconfessed sin will result in a life that produces wood, hay and stubble. It is easy to see that an understanding of Grace and Reward unlocks the truth of 1 John 1:9.

The very real warnings of Hebrews 3: 12 and 13 are not mere hypothetical nothings. Our losing out on what could be ours as His Sons (called Glory, or Rest) could be an unfortunate reality for many Christians. It is not just the obviously carnal who will lose out, but those whose affection is set on things of earth rather than of heaven (Colossians 3:1).

We are not Christians because we are trusting Him now. "Are you fully trusting in His grace this hour, are you washed in the Blood of the Lamb?" contains two separate questions. We were washed in the blood of the Lamb when we were redeemed and became sons of God; if we are fully trusting in Him (which must include faithfulness and obedience), we are being brought from Sonship to Glory.

Being a child of God depends solely on what has already happened (at Calvary). Being an overcoming child of God depends on how much you avail yourself of the provisions He promises you as a result of His High Priestly ministry.

While the Bride of Christ is saved because of His shed and applied blood, we read very distinctly that, while the New Jerusalem was "prepared as a bride adorned for her husband" (Revelation 21:2), previous to this she "had made herself ready" (Revelation 19:7).

Jude 24 assures us our Heavenly High Priest is able to keep you from falling, but receiving the benefit of High Priestly ministry depends on going to the High Priest. "Let us come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need" (Hebrews 4:16). If we never pray or ask His help, will we be kept from falling and missing the mark?

The joy set before our Lord on the cross was the joy of bringing many sons to glory, and is expressed in the words He gives to the faithful overcomers, "enter into the joy of thy Lord."

The Greek word metochos is translated once as fellow (Hebrews 1:9), once as partner (Luke 5:7) and four times as partaker, (Hebrews 3:1,14; 6:4 and 12:8). The relationship indicated is interesting. In Luke, James and John were partners of Simon and Andrew and were asked to "come and help." Hebrews 1:9 shows the superiority of Christ over His fellows (those that have been enlisted to help - see 2 Corinthians 6:1). Hebrews 3: 1 and 14, speak of the privilege of partnership and the possible loss of the position. Hebrews 6:4 talks of being partakers of the Holy Spirit, the One Who baptized us into this partnership and with whom we now minister, and Hebrews 12:8 assures the partners that one mark of their partnership will be to receive chastisement, that we might be partakers of His Holiness.

God does not chastise the unsaved, just as the discipline of your neighbors' children is not your responsibility.

The heroes of faith of Hebrews 11 confessed that they were pilgrims on the earth. That word has an interesting meaning - resident foreigners - which reminds us of Philippians 3:20, "our citizenship is in Heaven." No wonder we are supposed to seek those things which are above (Colossians 3:1)!

The resident foreigners of 1 Peter 2:11 were admonished to abstain from fleshly lusts, i.e., a longing for what is forbidden. These, we are assured, war against the soul.

The Bible has a number of interesting passages about Suffering (hardship; bodily or emotional pain) and Glory (the reigning with Him to which Christ wants to lead us).

Romans 8:18 tells us, "I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us." But in spite of that clear promise, so many Christians will try very hard to be certain they have no suffering of any kind.

2 Corinthians 4:17 talks about our light affliction, which is but for a moment, that worketh for us a far more exceeding and eternal weight of glory.

Philippians 3:10 is a favorite verse to be memorized, but I wonder how many Christians have any ideas about what is entailed by "the fellowship of His sufferings."

2 Timothy 2:12 gives suffering as a prerequisite to reigning with Him, and 1 Peter 4:13 encourages us to "rejoice, inasmuch as ye are partakers of Christ's suffering; that, when his glory shall be revealed, ye may be glad also with exceeding joy." The context is speaking of the fiery trials of Christians.

1 Peter 5:10 tells us that "the God of all grace" has called Christians unto His eternal glory. It is not a calling of sinners to repentance, but of Christians to glory. We are assured that, after we have suffered "a while," He will make us perfect, stablish, strengthen and settle us. This cannot be the same as salvation, for through His offering for us, we are already perfect in God's sight (Hebrews 10:14). No, there is more for the Christian, and God's Word is very explicit about what we can gain - or lose.

As we are told in Hebrews 2:1, "Therefore, we ought to give the more earnest heed to the things which we have heard, lest at any time we let them slip (Greek: slipping by through carelessness). For, the text continues, "How shall we escape, if we neglect so great salvation?

The word salvation has interesting uses in the Word of God. As Christians, we are used to saying, "I thank God for my salvation." But perhaps our thinking is not entirely in line with what the Word of God says. Is salvation more than just a fire insurance policy issued to whosoever will, or does it mean something far more glorious? The important question - what does the Bible say?

Romans 13:11 says, "now is our salvation nearer than when we believed." Whatever "salvation" we received when we believed is different from the salvation of which Paul is speaking here.

2 Corinthians 1:6 has Paul saying, "we are afflicted for your salvation." Certainly Paul was not claiming redemptive qualities for his afflictions!

2 Corinthians 7:10 tells us that godly sorrow worketh repentance to salvation, but Paul was writing to dearly beloved saints who had received the promises of God.

It might seem that Paul was unsaved according to Philippians 1:19, for he said the preaching of Christ shall turn to my salvation through your prayers and God's Spirit. Of course we know he was not speaking of redemption.

Again, a reference to Philippians 2:12, telling us to work out (finish, accomplish) our own salvation

In 1 Thessalonians 5:8 believers have the hope of salvation as a helmet, and in verse 9 believers are told we don't really have, but are appointed to obtain salvation.

In 2 Timothy 2:10, Paul endures all things for the sake of the elect (used to denote saved people), that the elect may obtain salvation.

Hebrews 2:10 calls Jesus the Captain of our salvation Who is made perfect through suffering.

Every fundamental Christian believes in the eternal security of the believer, but Hebrews 5:9 promises what God calls "eternal salvation" only to all that obey Him

1 Peter 1:5 tells us we are kept through faith not in, but unto salvation, and 2 Peter 3:15 admonishes us to be diligent; account that God's longsuffering is salvation

Regarding Heaven's becoming a place where God alone reigns, Revelation 12:10 tells us of Salvation, when Satan is cast out of Heaven.

A closing question for you to think about - Is God austere (Greek austeros, rough, severe)? In Luke 19:21, the unfaithful servant said He was, and the Lord did not contradict him. Does God "reap where He has not sown," to use the words of the unfaithful servant? It must be true that God does not automatically supply everything you will need for your Christian walk. True, He does supply all our needs according to His riches by Christ Jesus (Philippians 4:19). The riches we have now in Christ pertain to His High Priestly ministry for us. He gives you salvation and then says, "Go to it!" He promises to be your High Priest, but the High Priest is Someone to Whom people have to go. He will give you help - if you ask for it. (Hebrews 4:14-16) While it is true that He often works on our behalf when we are not being faithful in our prayer life, He wants us to come to Him so that we will have the assurance He meets every need!

Your response to this article will be appreciated.

Back to Home Page