Accounting for Sins in the Judgment of Rewards
The Concept of Accounting for Sins in the Judgment of Rewards
The concept of accounting for sins in the judgment of rewards is rooted in biblical teachings that emphasize the consequences of sin and the importance of righteousness. According to Psalm 28:4, individuals are rewarded according to their deeds and the wickedness of their inventions [2]. This principle is echoed in various biblical passages that highlight the relationship between sin, punishment, and reward.
The biblical understanding of sin is comprehensive, encompassing not only deliberate acts but also the inherent sinful nature of humanity. one tradition notes that all human beings are born sinners (Psalm 51:5; Psalm 58:3) [4]. The consequences of sin are severe, with death being the ultimate penalty (Romans 6:23) [9]. However, the biblical narrative also emphasizes the possibility of redemption and justification through faith in Christ.
In Romans 5:16, the Apostle Paul contrasts the condemnation resulting from Adam's sin with the justification achieved through Christ's righteousness. The passage highlights that while the judgment was by one offense to condemnation, the free gift is of many offenses unto justification [1, 5]. This contrast underscores the magnitude of God's grace and the efficacy of Christ's redemption.
The concept of accounting for sins in the judgment of rewards is also linked to the idea of expiation, where guilt is expiated through punishment falling on a substitute. According to Easton's Bible Dictionary, expiation is made for sins when they are punished not in ourselves but in another who consents to stand in our room [3]. This understanding is central to the Christian doctrine of atonement, where Christ's sacrifice is seen as the means of expiating humanity's sins.
Different Christian traditions interpret the concept of accounting for sins in the judgment of rewards in various ways. The Eastern Orthodox tradition, as represented by John Chrysostom, emphasizes the boundless nature of God's grace and the preeminence of salvation over punishment [8]. In contrast, the Baptist/Reformed tradition, as represented by John Gill, focuses on the imputation of Adam's sin to humanity and the corresponding justification achieved through Christ's righteousness [7].
The Jewish (Rabbinic) tradition, as represented by Rashi's commentary on Hosea 9:7, also grapples with the concept of recompense for sins, understanding it as a form of payment or punishment [6]. While the specifics of the judgment of rewards may vary across traditions, the underlying principle of accountability for sin is a common thread.
Sources
- Romans “Romans 5:16 (Webster) — And not as [it was] by one that sinned, [so is] the gift. For the judgment [was] by one to condemnation, but the free gift [is] of many offenses to justification.”
- Psalms “Psalms 28:4 (Geneva1599) — Reward them according to their deedes, and according to the wickednes of their inuentions: recompense them after the woorke of their handes: render them their reward.”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Expiation — Guilt is said to be expiated when it is visited with punishment falling on a substitute. Expiation is made for our sins when they are punished not in ourselves but in another who consents to stand in our room. It is that by which reconciliation is effected. Sin is thus said to be "covered" by vicarious satisfaction. The cover or lid of the ark is termed in the LXX. hilasterion, that which covered or shut out the claims and demands of the law against the sins of God's people, whereby he became "propitious" to them. The idea of vicarious expiation runs thro”
- Psalms (Protestant academic) “Tyndale House on Psalms 58:3: 58:3 All human beings are born sinners (see 51:5); however, whereas the wicked indulge their sinful nature, the godly fight against it (Rom 7:19-23; Jas 4:1-10).”
- Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 5:16: And not as it was by one that sinned, so is the gift--"Another point of contrast may be mentioned." for the judgment--"sentence." was by one--rather, "was of one," meaning not "one man," but, as appears from the next clause, "one offense." to condemnation, but the free gift--"gift of grace." is of many offences unto justification--a glorious point of contrast. "The condemnation by Adam was for one sin; but the justification by Christ is an absolution not only from the guilt of that first offense, mysteriously attaching to every individual of th”
- Sefaria (Jewish (Rabbinic)) “Rashi (Rabbi Shlomo Yitzchaki) on Hosea 9:7: recompense the payment of sins.”
- Romans (Baptist/Reformed) “John Gill on Romans 5:16: And not as it was by one that sinned, so is the gift,.... The apostle goes on with the dissimilitude between the effects of Adam's sin, and Christ's righteousness: for the judgment was by one to condemnation; by "judgment" is meant, not the judgment of God, or the judiciary sentence pronounced by God on Adam and his posterity for sin; but the guilt of the one man's sin, which is imputed to all men to condemnation, on account of which the sentence of condemnation passed on all men; the law transgressed, became a ministration of condemnation to them: but the free gi”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: grace are not equivalents, death and life are not equivalents, the Devil and God are not equivalents, but there is a boundless space between them. When then as well from the nature of the thing as from the power of Him that transacteth it, and from the very suitableness thereof (for it suiteth much better with God to save than to punish), the preëminence and victory is upon this side, what one word have you to say for unbelief, tell me? However, that what had been done was reasonable, he shows in the following words. Ver. 15 . “But not as the offence”
- Romans (Baptist/Reformed) “John Gill on Romans 6:23: For the wages of sin is death,.... By sin, is meant every sin, original sin, actual sin, every kind of sin, lesser and greater: the "death" which sin deserves, is a corporeal death; which is not owing to the original nature and constitution of men; nor merely to the divine appointment; but to sin, and the decree of God, on account of it; which is inflicted on Christless sinners, as a punishment for sin, though not on believers as such, because Christ has took away the sting and curse of it: a death of diseases and afflictions also follows upon sin, as its proper demer”