5. THE SCRIPTURES AND
GOOD WORKS
The truth of God may well be likened to a narrow path skirted on either side
by a dangerous and destructive precipice: in other words, it lies between
two gulfs of error. The aptness of this figure may be seen in our proneness
to sway from one extreme to another. Only the Holy Spirit’s enabling can
cause us to preserve the balance, failure to do which inevitably leads to a
fall into error, for error is not so much the denial of truth as the
perversion of truth, the pitting of one part of it against another.
The history of theology forcibly and solemnly illustrates this fact. One
generation of men have rightly and earnestly contended for that aspect of
truth which was most needed in their day. The next generation, instead of
walking therein and moving forward, warred for it intellectually as the
distinguishing mark of their party, and usually, in their defense of what
was assaulted, have refused to listen to the balancing truth which often
their opponents were insisting upon; the result being that they lost their
sense of perspective and emphasized what they believed out of its scriptural
proportions. Consequently, in the next generation, the true servant of God
is called on almost to ignore what was so valuable in their eyes, and to
emphasize that which they had, if not altogether denied, almost completely
lost sight of.
It has been said that "Rays of light, whether they proceed from the sun,
star, or candle, move in perfect straight lines; yet so inferior are our
works to God’s that the steadiest hand cannot draw a perfectly straight
line; nor, with all his skill, has man ever been able to invent an
instrument capable of doing a thing apparently so simple" (T. Guthrie,
1867). Be this so or not, certain it is that men, left to themselves, have
ever found it impossible to keep the even line of truth between what appear
to be conflicting doctrines: such as the sovereignty of God and the
responsibility of man; election by grace and the universal proclamation of
the Gospel; the justifying faith of Paul and the justifying works of James.
Only too often, where the absolute sovereignty of God has been insisted
upon, it has been to the ignoring of man’s accountability; and where
unconditional election has been held fast, the unfettered preaching of the
Gospel to the unsaved has been let slip. On the other hand, where human
accountability has been upheld and an evangelical ministry been sustained,
the sovereignty of God and the truth of election have generally been
whittled down or completely ignored.
Many of our readers have witnessed examples which illustrate the truth of
what has been said above, but few seem to realize that exactly the same
difficulty is experienced when an attempt is made to show the precise
relation between faith and good works. If, on the one hand, some have erred
in attributing to good works a place which Scripture does not warrant,
certain it is that, on the other hand, some have failed to give to good
works the province which Scripture assigns them. If, on the one side, it be
serious error to ascribe our justification before God to any performances of
ours, on the other side they are equally guilty who deny that good works are
necessary in order to our reaching heaven, and allow nothing more than that
they are merely evidences or fruits of our justification. We are well aware
that we are now (shall we say) treading on thin ice, and running a serious
risk of ourselves being charged with heresy; nevertheless we deem it
expedient to seek Divine aid in grappling with this difficulty, and then
commit the issues thereof to God Himself.
In some quarters the claims of faith, though not wholly denied, have been
disparaged because of a zeal to magnify good works. In other circles,
reputed as orthodox (and they are what we now have chiefly in mind), only
too rarely are good works assigned their proper place, and far too
infrequently are professing Christians urged with apostolic earnestness to
maintain them. No doubt this is due at times to a fear of undervaluing
faith, and encouraging sinners in the fatal error of trusting to their own
doings rather than to and in the righteousness of Christ. But no such
apprehensions should hinder a preacher from declaring "all the counsel of
God." If his theme be faith in Christ, as the Savior of the lost, let him
fully set forth that truth without any modification, giving to this grace
the place which the apostle gave it in his reply to the Philippian jailer
(Acts 16:31). But if his subject be good works, let him be no less faithful
in keeping back nothing which Scripture says thereon; let him not forget
that Divine command, "Affirm constantly, that they which have believed in
God might be careful to maintain good works" (Titus 3:8).
The last-quoted scripture is the most pertinent one for these days of
looseness and laxity, of worthless profession, and empty boasting. This
expression "good works" is found in the New Testament in the singular or
plural number no less than thirty times; yet, from the rarity with which
many preachers, who are esteemed sound in the faith, use, emphasize, and
enlarge upon them, many of their hearers would conclude that those words
occur but once or twice in all the Bible. Speaking to the Jews on another
subject, the Lord said, "What. . . God has joined together, let not man put
asunder" (Mark 10:9). Now in Ephesians 2: 8-10, God has joined two most
vital and blessed things together which ought never to be separated in our
hearts and minds, yet they are most frequently parted in the modern pulpit.
How many sermons are preached from the first two of these verses, which so
clearly declare salvation to be by grace through faith and not of works. Yet
how seldom are we reminded that the sentence which begins with grace and
faith is only completed in verse 10, where we are told, "For we are His
workmanship, created in Christ Jesus unto good works, which God has before
ordained that we should walk in them."
We began this series by pointing out that the Word of God may be taken up
from various motives and read with different designs, but that 2 Timothy
3:16,17, makes known for what these Scriptures are really "profitable,"
namely for doctrine or teaching, for reproof, correction, instruction in
righteousness, and all of these that "the man of God may be perfect,
throughly furnished unto all good works." Having dwelt upon its teaching
about God and Christ, its reproofs and corrections for sin, its instruction
in connection with prayer, let us now consider how these furnish us unto
"all good works." Here is another vital criterion by which an honest soul,
with the help of the Holy Spirit, may ascertain whether or not his reading
and study of the Word is really benefitting him.
1. We profit from the Word when we are thereby taught the true place of good
works. "Many people, in their eagerness to support orthodoxy as a system,
speak of salvation by grace and faith in such a manner as to undervalue
holiness and a life devoted to God. But there is no ground for this in the
Holy Scriptures. The same Gospel that declares salvation to be freely by the
grace of God through faith in the blood of Christ, and asserts, in the
strongest terms, that sinners are justified by the righteousness of the
Savior imputed to them on their believing in Him, without any respect to
works of law, also assures us, that without holiness no man shall see God;
that believers are cleansed by the blood of atonement; that their hearts are
purified by faith, which works by love, and overcomes the world; and that
the grace that brings salvation to all men, teaches those who receive it,
that denying ungodliness and worldly lusts, they should live soberly,
righteously, and godly in this present world. Any fear that the doctrine of
grace will suffer from the most strenuous inculcation of good works on a
scriptural foundation, betrays an inadequate and greatly defective
acquaintance with Divine truth, and any tampering with the Scriptures in
order to silence their testimony in favor of the fruits of righteousness, as
absolutely necessary in the Christian, is a perversion and forgery with
respect to the Word of God" (Alexander Carson).
But what force (ask some) has this ordination or command of God unto good
works, when, notwithstanding it, though we fail to apply ourselves
diligently unto obedience, we shall nevertheless be justified by the
imputation of Christ’s righteousness, and so may be saved without them? Such
a senseless objection proceeds from utter ignorance of the believer’s
present state and relation to God. To suppose that the hearts of the
regenerate are not as much and as effectually influenced with the authority
and commands of God unto obedience as if they were given in order unto their
justification is to ignore what true faith is, and what are the arguments
and motives whereby the minds of Christians are principally affected and
constrained. Moreover, it is to lose sight of the inseparable connection
which God has made between our justification and our sanctification: to
suppose that one of these may exist without the other is to overthrow the
whole Gospel. The apostle deals With this very objection in Romans 6:1-3.
2. We profit from the Word when we are thereby taught the absolute necessity
of good works. If it be written that "without shedding of blood is no
remission" (Heb. 9:22) and "without faith it is impossible to please him"
(Heb. 11:6), the Scripture of Truth also declares, "Follow peace with all
men, and holiness, without which no man shall see the Lord" (Heb. 12:14).
The life lived by the saints in heaven is but the completion and
consummation of that life which, after regeneration, they live here on
earth. The difference between the two is not one of kind, but of degree.
"The path of the just is as the shining light, that shines more and more
unto the perfect day" (Prov. 4:18). If there has been no walking with God
down here there will be no dwelling with God up there. If there has been no
real communion with Him in time there will be none with Him in eternity.
Death effects no vital change to the heart. True, at death the remainders of
sin are forever left behind by the saint, but no new nature is then
imparted. If then he did not hate sin and love holiness before death, he
certainly will not do so afterwards.
No one really desires to go to hell, though there are few indeed who are
willing to forsake that broad road which inevitably leads there. All would
like to go to heaven, but professing Christians are really willing and
determined to walk that narrow way which alone leads thereto? It is at this
point that we may discern the precise place which good works have in
connection with salvation. They do not merit it, yet they are inseparable
from it. They do not procure a title to heaven, yet they are among the means
which God has appointed for His people’s getting there. In no sense are good
works the procuring cause of eternal life, but they are part of the means
(as are the Spirit’s work within us and repentance, faith and obedience by
us) conducing to it. God has appointed the way wherein we must walk in order
to our arriving at the inheritance purchased for us by Christ. A life of
daily obedience to God is that which alone gives actual admission to the
enjoyment of what Christ has purchased for His people—admission now by
faith, admission at death or His return in full actuality.
3. We profit from the Word when we are taught thereby the design of good
works. This is clearly made known in Matthew 5:16: "Let your light so shine
before men, that they may see your good works, and glorify your Father which
is in heaven." It is worthy of our notice that this is the first occurrence
of the expression, and, as is generally the case, the initial mention of a
thing in Scripture intimates its subsequent scope and usage. Here we learn
that the disciples of Christ are to authenticate their Christian profession
by the silent but vocal testimony of their lives (for "light" makes no noise
in its "shining"), that men may see (not hear boastings about) their good
works, and this that their Father in heaven may be glorified. Here, then, is
their fundamental design: for the honor of God.
As the contents of Matthew 5: 16 are so generally misunderstood and
perverted we add a further thought thereon. Only too commonly the "good
works" are confounded with the "light" itself, yet they are quite distinct,
though inseparably connected. The "light" is our testimony for Christ but of
what value is this unless the life itself exemplifies it? The "good works"
are not for the directing of attention to ourselves, but to Him who has
wrought them in us. They are to be of such a character and quality that even
the ungodly will know they proceed from some higher source than fallen human
nature. Supernatural fruit requires a supernatural root, and as this is
recognized, the Husbandman is glorified thereby. Equally significant is the
last reference to "good works" in Scripture: "Having your conversation
honest among the Gentiles: that, whereas they speak against you as
evildoers, they may by your good works, which they shall behold, glorify God
in the day of visitation" (1 Pet. 2:12). Thus the first and final allusions
emphasize their design: to glorify God because of His works through His
people in this world.
4. We profit from the Word when we are taught thereby the true nature of
good works. This is something concerning which the unregenerate are in
entire ignorance. Judging merely from the external, estimating things only
by human standards, they are quite incompetent to determine what works are
good in God’s esteem and what are not. Supposing that what men regard as
good works God will approve of too, they remain in the darkness of their
sin-blinded understandings; nor can any convince them of their error, until
the Holy Spirit quickens them into newness of life, bringing them out of
darkness into God’s marvelous light. Then it will appear that only those are
good works which are done in obedience to the will of God (Rom. 6:16), from
a principle of love to Him (Heb. 10:24), in the name of Christ (Col. 3:17),
and to the glory of God by Him (1 Cor. 10:31).
The true nature of "good works" Was perfectly exemplified by the Lord Jesus.
All that He did was done in obedience to His Father. He "pleased not
himself" (Rom. 15:3), but ever performed the bidding of the One who had sent
Him (John 6:38). He could say, "I do always those things that please him"
(John 8:29). There were no limits to Christ’s subjection to the Father’s
will: He "became obedient unto death, even the death of the cross" (Phil.
2:8). So too all that He did proceeded from love to the Father and love to
His neighbor. Love is the fulfilling of the Law; without love, compliance
with the Law is nothing but servile subjection, and that cannot be
acceptable to Him who is Love. Proof that all Christ’s obedience flowed from
love is found in His words, "I delight to do your will, O my God" (Ps.
40:8). So also all that Christ did had in view the glory of the Father:
"Father, glorify your name" (John 12:28) revealed the object constantly
before Him.
5. We profit from the Word when we are taught thereby the true source of
good works. Unregenerate men are capable of performing works which in a
natural and civil sense, though not in the spiritual sense, are good. They
may do those things which, externally, as to matter and substance of them,
are good, such as reading the Bible, attending the ministry of the Word,
giving alms to the poor; yet the mainspring of such actions, their lack of
godly motive, renders them as filthy rags in the sight of the thrice holy
One. The unregenerate have no power to perform works in a spiritual manner,
and therefore it is written, "There is none that does good, no, not one"
(Rom. 3:12). Nor are they able to: they are "not subject to the law of God,
neither indeed can be" (Rom. 8:7). Hence, even the ploughing of the wicked
is sin (Prov. 21:4). Nor are believers able to think a good thought or
perform a good work of themselves (2 Cor. 3:5): it is God who works in them
"both to will and to do of his good pleasure" (Phil. 2:13).
When the Ethiopian can change his skin, and the leopard his spots, then may
they also do good that are accustomed to do evil (Jer. 13:23). Men may as
soon expect to gather grapes of thorns or figs of thistles, as good fruit to
grow upon or good works to be performed by the unregenerate. We have first
to be "created in Christ Jesus" (Eph. 2:10), have His Spirit put within us
(Gal. 4:6), and His grace implanted in our hearts (Eph. 4: 7; I Cor. 15:10),
before there is any capacity for good works. Even then we can do nothing
apart from Christ (John 15:5). Often we have a will to do that which is
good, yet how to perform it we know not (Rom. 7:18). This drives us to our
knees, begging God to make us "perfect in every good work," working in us
"that which is well-pleasing in his sight, through Jesus Christ" (Heb.
13:21). Thus we are emptied of self-sufficiency, and brought to realize that
all our springs are in God (Ps. 87:7); and thus we discover that we can do
all things through Christ strengthening us (Phil. 4:13).
6. We profit from the Word when we are taught thereby the great importance
of good works. Condensing as far as possible: "good works" are of great
importance because by them God is glorified (Matt. 5:16), by them the mouths
of those who speak against us are closed (1 Pet. 2:12), by them we evidence
the genuineness of our profession of faith (James 2:13-17). It is highly
expedient that we "adorn the doctrine of God our Savior in all things"
(Titus 2:10). Nothing brings more honor to Christ than that those who bear
His name are found living constantly (by His enablement) in a Christ-like
way and spirit. It was not without reason that the same Spirit who caused
the apostle to preface his statement concerning Christ’s coming into this
world to save sinners with "This is a faithful saying," etc., also moved him
to write, "This is a faithful saying. . . that they which have believed in
God might be careful to maintain good works" (Titus 3:8). May we indeed be
"zealous of good works" (Titus 2:14).
7. We profit from the Word when we are taught thereby the true scope of good
works. This is so comprehensive as to include the discharge of our duties in
every relationship in which God has placed us. It is interesting and
instructive to note the first "good work" (as so described) in Holy Writ,
namely, the anointing of the Savior by Mary of Bethany (Matt. 26:10; Mark
14:6). Indifferent alike to the blame or praise of men, with eyes only for
the "chief among ten thousand," she lavished upon Him her precious ointment.
Another woman, Dorcas (Acts 9:36), is also mentioned as "full of good
works"; after worship comes service, glorifying God among men and
benefitting others.
"That you might walk worthy of the Lord unto all pleasing, being fruitful in
every good work" (Col. 1:10). The bringing up (not "dragging" up!) of
children, lodging (spiritual) strangers, washing the saints" feet
(ministering to their temporal comforts) and relieving the afflicted (1 Tim.
5:10) are spoken of as "good works." Unless our reading and study of the
Scriptures is making us better soldiers of Jesus Christ, better citizens of
the country in which we sojourn, better members of our earthly homes
(kinder, gentler, more unselfish), "throughly furnished unto all good
works," it is profiting us little or nothing.