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Are There Degrees of Weal and Woe?
Reprinted from The Spiritual Sword
David R. Pharr
A friend once asked, “What would be the only
thing better than going to heaven and what
would be the only thing worse than going to
hell?” His answer was: “Taking someone else
with you!” Heaven and hell will be places of
conscious existence in the presence of others.
It seems quite reasonable that one’s awareness
of another’s presence in either place, through
good influence in the case of the one or
through evil influence in the case of the
other, would greatly affect one’s joy or
sorrow.
We are considering whether the rewards of
heaven or the punishments of hell will be of
varying degrees for different people. Some
dismiss the question by saying, “If I get to
heaven, it won’t matter about degrees of
reward.” Was there not a song that expressed
satisfaction over the prospect of “just a
rusty old halo and a dirty old crown”?
God’s wonderful grace has made a home in
heaven available for everyone who will prepare
for it. We can rejoice in the assurance that
every child of God is assured of an
“inheritance incorruptible, and undefiled, and
that fadeth not away, reserved in heaven for
you” (I Pet. 1:4). Heaven will not be a
disappointment for anyone. On the other hand,
the “best” that hell might have to offer
promises no relief.
“Sorer Punishment”
A “sorer punishment” awaits those who are
apostate. The rhetorical question of Hebrews
10:28-29 compares the death penalty under the
law and affirms a more severe punishment for
those who “who hath trodden under foot the Son
of God, and hath counted the blood of the
covenant, wherewith he was sanctified, an
unholy thing, and hath done despite unto the
Spirit of grace.” Punishment for disobedience
under the law was severe, but there is a more
severe sentence for those who depart from
Christ.
The same point is given in II Peter 3:20-21,
where the apostle explains that the
consequences for apostates is “worse with them
than the beginning. For it had been better for
them not to have known the way of
righteousness, than, after they have known it,
to turn from the holy commandment delivered
unto them.” There is a sad destiny that awaits
those who “know not God, and that obey not the
gospel” (II Thess. 1:8). But Peter says it is
worse for those who have enjoyed salvation and
abandoned it.
Jesus showed that some will suffer a more
severe punishment. “Then began he to upbraid
the cities wherein most of his mighty works
were done, because they repented not:
Woe unto thee, Chorazin! woe
unto thee, Bethsaida! for if the mighty works, which
were done in you, had been done in Tyre and Sidon,
they would have repented long ago in sackcloth and
ashes. But I say unto you, It shall be more
tolerable for Tyre and Sidon at the day of judgment,
than for you. And thou, Capernaum, which art exalted
unto heaven, shalt be brought down to hell: for if
the mighty works, which have been done in thee, had
been done in Sodom, it would have remained until
this day. But I say unto you, That it shall be more
tolerable for the land of Sodom in the day of
judgment, than for thee” (Matt. 11:21-24). For all
the evil that characterized the heathen cities of
Tyre and Sidon, and the vile degeneracy of ancient
Sodom, it will be “more tolerable” for them than for
the impenitent people among whom Jesus personally
ministered. That it will be “more tolerable” means
that their judgment will be less severe. This did
not imply that the less advantaged heathen and
immoral would escape punishment, only that those
with greater advantage will receive a more harsh
sentence (cf. Matt. 23:14; Jas. 3:1).
In
the parable of the wicked servant the Lord sets out
the same principle. He distinguishes between one
whose disobedience is knowing and wilful and one who
sins in ignorance. “And that servant, which knew his
lord's will, and prepared not himself, neither did
according to his will, shall be beaten with many
stripes. But he that knew not, and did commit things
worthy of stripes, shall be beaten with few
stripes”(Luke 12:47-48a). “Many stripes” and “few
stripes” represent degrees of punishment. This is
reasonable justice. The principle behind it is “For
unto whomsoever much is given, of him shall be much
required: and to whom men have committed much, of
him they will ask the more” (48b). All sin is sin,
but some sin is greater (John 19:11) and justice
demands greater consequences for greater sin.
Parable of the Laborers
Before considering degrees of reward in heaven we
need to consider a parable which is often cited as
proof that all rewards will be equal. In the parable
of the hired laborers, workers entered the vineyard
at different times of the day, some early, some at
the third hour, some at the sixth and the ninth, and
even others at the eleventh hour. At the end of the
day, when the laborers were given their “hire,” all
received the same. “But when the first came, they
supposed that they should have received more; and
they likewise received every man a penny. And when
they had received it, they murmured against the
goodman of the house, saying, These last have
wrought but one hour, and thou hast made them equal
unto us, which have borne the burden and heat of the
day. But he answered one of them, and said, Friend,
I do thee no wrong: didst not thou agree with me for
a penny?” (Matt. 20:1-13).
The
assumption some make is that the parable applies to
the rewards of heaven. Among several objections to
this view is the fact that the dispute between the
employees and employers was over what had been
earned, whereas salvation is by grace. Eternal
life cannot be “wages” paid (Matt. 20:8 NASB). It is
the gift of God (Rom. 6:23). Neither is it
imaginable that heirs of heaven would be envious of
what has been given to others. Further, the terse
dismissal of the complainers (“Take that thine is,
and go thy way”) hardly accords with the welcome
assured for the saved (Matt. 25:34; I Thess. 4:17).
Numerous scholars understand the parable as teaching
the acceptance of the Gentiles over the protest of
the Jews. The application is that the Jews had been
in God’s service over the centuries and might think
they were more deserving than the Gentiles, who had
come at “the eleventh hour.” This interpretation has
much to commend it.
It is
more likely, however, that the parable was in
response to Peter’s question in the previous
chapter. The rich young ruler had turned away rather
than sacrifice his many possessions (Matt. 19:22)
and Jesus had commented on how riches obstruct
entrance into the kingdom. This prompted Peter to
say, “Behold, we have forsaken all, and followed
thee; what shall we have therefore?” (Matt. 19:27).
Implied was a self-righteous boast as well as the
expectation of an earned reward. Peter’s
concern may have been that the young ruler had given
up nothing, yet was rich, whereas they had given
all, but were poor.
Indeed, there would be benefits, both temporal and
eternal (Matt. 19:28-29), but Jesus gave the parable
that immediately follows to show that a “What’s in
it for me” attitude is not to be the reason for
following Christ. The point is that one should not
try to bargain with God over whether to do his will.
This is the approach argued by Satan: that rewards
would be the only reason anyone would serve God (Job
1:9). The workers in the parable required a
contract. They would not work on the basis only of
“whatsoever is right, that shall ye receive.” They
did not work until they knew exactly what they would
get for it (Matt. 20:2, 9, 13). For comparison, what
if we had a “contract” that giving ten percent would
mean a return of twenty percent? What if perfect
attendance for a year would guarantee a new car?
Suppose there was a bounty of $500 for every person
led to conversion. The message of the parable is not
about whether all rewards are equal, but whether one
works in the service of the Lord for the right
reason.
Heavenly Portions
It
must be admitted that the scriptural evidence for
degrees of reward in heaven is less obvious than it
is for degrees of punishment. There is, however,
evidence to make the case. Guy N. Woods reasoned
that the principle of “the greater the opportunity,
the greater the guilt, the greater the punishment”
should have opposite application. He asked,
therefore, whether it might be affirmed
| for
the righteous, that the scriptures teach that the
greater the use we make of the opportunities
afforded us in this life as children of God, the
greater our spiritual attainments and the greater
our spiritual attainments on earth and in the
church, the greater our enjoyment of heaven and
eternal life will be?i |
This point was developed by
comparing the different levels of appreciation
people have for things in this life, such as
listening to a sermon, or a musical rendition. The
thought is that those who more zealously prepare
themselves for heaven will have a greater capacity
to enjoy it.
Jesus
said plainly that “he shall reward every man
according to his works” (Matt. 16:27). Again,
brother Woods, who was adamant in his convictions on
this subject, explained,
| “According to his works” can only mean proportionate
to his works. If you have a dozen people working for
you, and you pay them “according to their work,” it
is most unlikely that a check in the same amount
will be issued, by you, to each of them! |
In making this point he
distinguishes between “reward” and salvation.
| All
who enter heaven are saved; not all who go there,
however, will carry with them the same “reward,”
since the extent of their “works,” on the basis of
which they are to be rewarded differs.ii |
Many
Bible students have thought this is illustrated in
the parable of the pounds (Luke 19:11-27). The
rewards were of like nature, yet different in
degree. “Then came the first, saying, Lord, thy
pound hath gained ten pounds. And he said unto him,
Well, thou good servant: because thou hast been
faithful in a very little, have thou authority over
ten cities. And the second came, saying, Lord, thy
pound hath gained five pounds. And he said likewise
to him, Be thou also over five cities.” Both would
have a place in the kingdom, but the rewards would
be different.
E. G.
Sewell considered the same explanation for how we
will be judged by our works, but felt it necessary
to add assurance as to the universal happiness of
that realm.
| If
the same differences of capacity that exist here
shall exist in heaven, it may be that larger
capacities may enjoy more extensively the great
blessings of heaven than those of smaller
capacities; but even in that case each one’s cup of
joy will be equally full to him, and thus all that
reach the heavenly home will be equal in these
regards.iii |
An
article in Reason & Revelation cited Jesus’
answer to the request by James and John for positions
beside his throne. “But to sit on my right hand and on
my left hand is not mine to give; but it shall be
given to them for whom it is prepared” (Mark 10:40).
“Some glorified beings (whether angelic or human) will
occupy a place of distinction beside the Savior–a
unique and special place reserved solely for them."iv
A
strong case can be made also from I Corinthians
3:10-15. Paul is discussing the work of preachers, as
those who “build” on the holy foundation (v. 11). The
work is represented by “gold, silver, precious stones,
wood, hay, stubble.” All are to be tried by fire. The
fire of hell is not in view. Rather, fire is part of
the illustration to show the difference in the quality
of the work done. “If any man's work abide which he
hath built thereupon, he shall receive a reward. If
any man's work shall be burned, he shall suffer loss:
but he himself shall be saved; yet so as by fire” (vv.
14f). The “reward” is not salvation, because he will
be saved even if his work burns. The reward must,
therefore, be something in addition to eternal life.
On the other hand, if his work is “burned,” he will
suffer loss. Loss of what? Not loss of heaven, but
loss of the reward he would have had if the work had
endured. This reward may be what Paul expressed as his
hope regarding the Thessalonians. “For what is our
hope, or joy, or crown of rejoicing? Are not even ye
in the presence of our Lord Jesus Christ at his
coming?” (I Thess. 2:19; cf. Phil. 4:1). Truly, heaven
will be better if we take someone with us.
Endnotes:
i. Guy N. Woods, Shall We Know One Another in Heaven,
(Nashville: Gospel Advocate Co., 1980), p.37.
ii. Woods, p. 42. Other passages cited by
brother Woods in support of this position are:
Dan. 12:2f; I Thess. 2:19f; Phil. 4:1; Heb. 13:17; I Cor. 3:6-15.
iii. E.G. Sewell, Questions Answered by
Lipscomb and Sewell, M.C. Kurfees, ed.,
(Nashville: Gospel Advocate Co., 1957), p.304.
iv. Alden Bass, Joe Deweese, Kyle Butt, Burt
Thompson, “Questions and Answers,” Reason &
Revelation, Dec., 2000, p. 92.
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