What is the “reward”?

Explanation:

The author of Hebrews encourages his audience not to throw away their confidence in Christ, for it has a great reward. The Greek term he uses for reward is μισθαποδοσία. When it comes to the New Testament, this term is only found in Hebrews.⁵ In fact, the author uses it three times. In the first instance he uses it in a negative sense (Hebrews 2:2), stating that every disobedience will receive a just μισθαποδοσία. This instance helps us see that the term is used in the sense that the reward is fitting. If one does evil, one will receive what evil deserves. Still, this instance does not help us identify the content of the reward.

The other use outside our passage comes from Hebrews 11:26, and there the use does help identify the content.⁶ In this section the author is explaining what faith entails. He explains that by faith, Moses was willing to refuse being called a son of Pharoah, and instead chose to be treated poorly along with the people of God. In fact, he considered the abuse he suffered for the sake of Christ greater than all the wealth of Egypt, for he was looking to τὴν μισθαποδοσίαν (the reward). This use offers a strong clue as to the content of the reward for it explains that the reward is beyond the wealth and prestige of Moses’ earthly life. The implication is that the reward has to do with what is beyond this life.⁷

The linchpin for understanding the content of the reward comes in an earlier verse, namely, Hebrews 11:16. There we read that Abraham delighted God because he set his heart on a heavenly home beyond this natural life. The passage is meant to highlight Abraham’s faith in the things that are not seen. Of course, Hebrews 11:26 comes after Hebrews 11:16 and carries the theme from Abraham’s faith to Moses’ faith, so we can be sure that the hope set before both men was the same. Thus, the heavenly home that Abraham hoped for is the same reward that motivated Moses’ perseverance.

Counterargument:

We know that Christ’s sacrifice reconciles us with God once and for all (Hebrews 10:12). We also know that Christ’s sacrifice allows us to come before God with full assurance of faith (Hebrews 10:22). Still, when the author says that we should not throw away our boldness in Hebrews 10:35, he seems to imply there is weak faith and bold faith. Since Christ’s sacrifice is sufficient once and for all, we do not think that those who have weak faith will be rejected on the day of salvation. Still, the author says that boldness has a μεγάλην μισθαποδοσίαν (great reward). In other words, bold faith receives a unique reward. While the content of the reward is not specified, it cannot simply be salvation that is offered to all who have faith, both the weak and the strong (Joel 2:32).

Response to counterargument:

The statement of Hebrews 10:35 must be understood within the broader context of the author’s flow of thought. On several occasions he has warned his audience against becoming complacent and drifting in their faith. For example, Hebrews 2:2 says that we must pay closer attention lest we drift. In Hebrews 5:11–14 he suggests that his audience is slow to learn, and they must go beyond the elementary teachings of the Christian faith. Next, in Hebrews 6:4–8 he warns against accepting the message of the gospel and then failing to cultivate a spiritual life, and in Hebrews 10:23 he exhorts his listeners to hold fast to what they have learned. Next, he reminds his audience that when they believed the gospel, they endured persecution for the sake of Christ (Hebrews 10:23).

The author has been pleading with his audience to stand firm in the faith and live boldly for Christ. He is not making a doctrinal statement about soteriology, but he is encouraging the congregation to embrace Christ entirely. He then reminds them that such bold faith will be rewarded.

The focus of the author is not on the content of the reward, although we can deduce the content from the immediate context. Rather, he is focused on spiritual laxity, setting the bar high, and encouraging his congregation to live a bold life for Christ. Such a life will result in a great reward, which is eternal salvation. The statement is not meant to exclude those who have weak faith, but that is not the author’s point. The point is, be bold for Christ, and receive the reward of salvation.

Explanation:

The author has explained that Christ came once to deal with sin, and he will return a second time. Upon his second return he will not have to take care of sin, because the problem of sin has already been dealt with. Instead, he will return in order to save those who eagerly wait for him (Hebrews 9:28). In other words, the reward for boldness in Christ is salvation.⁹ In fact, the author repeats this refrain in chapter 10. There he exhorts the believers to hold fast their confession without wavering (Hebrews 10:23), and all the more as they see the Day approaching (Hebrews 10:25). The Day refers to the second return of Christ, which entails salvation.

Next, the author offers a warning against falling away (Hebrews 10:26–31), and then reminds the believers of their endurance when they first accepted Christ (Hebrews 10:32–34). Finally, he reiterates that boldness in Christ will result in a great reward (Hebrews 10:35). What else could this reward be but salvation on the day of the Lord’s return?

Counterargument:

The author uses the term therefore to introduce Hebrews 10:35. The term is an indicator that the author is summarizing what was said previously. This means that the author is offering a summary conclusion to the preceding clauses.¹⁰ By identifying which clauses he means to summarize, we put a hypothetical boundary around the context that might influence his meaning of the term reward. In this case, the author is likely summarizing Hebrews 10:32–34. First, he had explained that if the believers deliberately throw away the truth, they deserve punishment. In contrast, he then reminds them of their willingness to suffer for Christ when they first believed (Hebrews 10:32–34). Finally, he summarizes his thought with, Therefore, do not throw away your boldness, which has a great reward (Hebrews 10:35). Given the context, the reward likely has to do with the ability to perseverance, and joyfully endure suffering for Christ (Hebrews 10:34). The ability to preserve is the reward of a bold faith.

Response to counterargument:

It is possible that the author has in mind perseverance as the content of the reward. Still, the broader context suggests he has salvation in mind (Hebrews 9:28; Hebrews 10:23, Hebrews 10:25; Hebrews 11:16; Hebrews 11:26). Added to this, he characterizes the reward as great. As if the reward itself were not enough, the adjective magnifies the reward. Further, the author has placed reward as the final word in the clause, which makes it emphatic.¹¹ And finally, Hebrews 10:36 adds more helpful nuance to the context when the author states that the audience needs endurance so they can do the will of God and receive what is promised. Endurance is not the reward; rather, by enduring one will receive what is promised, that is, the reward. All of this suggests that the reward is more than perseverance; it is a great reward beyond reckoning.¹²

Possible weaknesses:

The problem with this view is that it needs to travel outside the immediate context for meaning. This is not a problem in itself, but it is preferable when the immediate context bears light on the meaning of a term. In this case the immediate context does present some possibility for meaning. For example, the great reward of boldness could be perseverance. Even Hebrews 10:36 can be understood as supporting the interpretation that boldness is the reward. Still, the author sandwiches Hebrews 10:35 within several statements about eternal salvation (Hebrews 9:28; Hebrews 10:23, Hebrews 10:25; Hebrews 11:16, Hebrews 11:26), giving the impression that the great reward is eternal.

Explanation:

The author of Hebrews exhorts his audience not to throw away their παρρησία (confidence). The term παρρησία is a feminine noun. He then uses the feminine form of the relative pronoun ὅστις to introduce a subordinate clause. The relative pronoun refers back to the noun παρρησία, which means that the subordinate clause offers more information about the noun παρρησία. And what information does the subordinate clause introduce? It states that confidence has a great reward. What is important to note is that the verb to have is in the present tense.¹³ This means that the confidence will yield a great reward in the present. Since salvation is a future event that awaits the second coming of Christ (Hebrews 9:28; Hebrews 10:25), the reward cannot be salvation. What then could it be? Based on the context it could be the ability to endure hardship with joy (see Interpretation 1, argument b, counterargument). Further, we know from other parts of Scripture that Christ bestows his gifts on people. It could be that the reward of bold faith is spiritual gifts (1 Corinthians 12:4–11).¹⁴ In either case, since the reward is had in the present, and salvation lays in the future, the reward must be some spiritual gift other than salvation.

Counterargument:

In Greek grammar a verb in the present tense and in the indicative mood can carry a number of aspects. Thus, it is overly simplistic to suggest that when a reader encounters the present tense, the action of the verb only happens at the present time. In fact, the present tense can also denote ongoing action, repeated action, and timeless action. For example, in the statement God loves a cheerful giver (2 Corinthians 9:7), the verb loves is found in the present indicative because it is a timeless truth that God loves a cheerful giver. Similarly, it is a timeless truth that those who have confident faith have a great reward.

Possible weaknesses:

The weakness in this view is that it overlooks the context in favour of Greek grammar. Grammar is important, but grammar is not always definitive. Oftentimes the grammar might support or be consistent with a particular interpretation but is not enough to prove an interpretation altogether. In these situations, one needs to look to the broad and immediate context for clarifying clues. In the case of Hebrews 10:35 there are clues from both the broad and the immediate literary context that suggest the reward is eternal salvation at Christ’s second coming. As such, the argument for this view is simply not strong enough to support it.