#6. The place of “works” before and after salvation.


At the close of the preceding article we quoted part of the prayer of Col. i. 10: “Being fruitful in every good work.” Following up this thought of fruit, let us now consider, as a further example of truth in the balance, the way in which the Apostle deals with “works”, setting them aside when considered as factors in our salvation, but praying for their manifestation after salvation, as “fruit” giving evidence of a healthy “root” beneath.

Here, then, are some of the statements that show how resolutely and unreservedly the Apostle sets works aside, before salvation.

The first is from Rom. iii., and represents the conclusion of the argument that fills the three opening chapters of Romans:

“Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith. Therefore we conclude that a man is justified by faith without the deeds of the law” (Rom. iii. 27, 28).

Again, in the following chapter, we read:

“If Abraham were justified by works, he hath whereof to glory; but not before God. For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness. Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on Him that justifieth the ungodly, his faith is counted for righteousness” (Rom. iv. 2-7).

It is evident that Paul’s conception of “grace” will not permit the slightest suggestion of “a reward that is a debt”. This point is brought out very clearly in Rom. xi. Speaking of the remnant according to the election of grace, he says:

“And if by grace, then is it no more of works; otherwise grace is no more grace. But if it be of works, then is it no more grace; otherwise work is no more work” (Rom. xi. 6).

The Apostle is equally emphatic on this aspect of truth in the smaller, but parallel epistle to the Galatians:

“Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law; for by the works of the law shall no flesh be justified” (Gal. ii. 16).

What reiteration we have here. “Works of the law . . . . . works of the law . . . . . works of the law”—and these words are part of Paul’s personal testimony to Peter and the assembly at Antioch (Gal. ii. 11-21).

When he learns that the Galatians had been persuaded to attempt to make their salvation secure by the practice of circumcision, and the observance of “weak and beggarly elements”, the Apostle tells them that it looks as though someone must have “bewitched” them.

“This only would I learn of you, Received ye the spirit by the works of the law, or by the hearing of faith? Are ye so foolish? having begun in the spirit, are ye now made perfect by the flesh?” (Gal. iii. 2, 3).

Notice that the Apostle places “works” and “flesh” together here, and “faith” and “spirit”.

So comprehensive is the law, and so weak is the flesh, that the Apostle can say without need for proviso or exception: “For as many as are of the works of the law are under the curse” (Gal. iii. 10), and anyone who ponders the reason given in the remainder of the verse will be compelled to agree.

Turning to the epistles of the Mystery, the Apostle makes two clear statements that settle the matter once and for all:

“For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works lest any man should boast” (Eph. ii. 8, 9).
“Who hath saved us, and called us with an holy calling, not according to our works, but according to His own purpose and grace, which was given us in Christ Jesus before the world began” (II Tim. i. 9).

These two passages from the prison epistles are supplemented by one from Titus:

“Not by works of righteousness which we have done, but according to His mercy He saved us” (Titus iii. 5).

Coming now to the other side of the question, are there any “works” that can be placed in the other scale? There are, and until we see both sides, our conception of the truth will be unbalanced and distorted. We need not go outside this same chapter of Titus for an example of balance. If in verse 5 the Apostle says “Not by works”, he follows with this statement in verse 8:

“This is a faithful saying, and these things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works” (Titus iii. 8).

In fact, the structure of the whole epistle is written round this theme of “good works”. If no works are permitted by the Apostle before salvation, he insists upon their presence after.

“They profess that they know God; but in works they deny Him, being abominable, and disobedient, and unto every good work reprobate” (Titus i. 16).

The moment one speaks of “profession”, “good works” are to be expected. So, to Titus himself, the teacher of the Church, the Apostle writes:

“In all things showing thyself a pattern of good works: in doctrine showing uncorruptness, gravity, sincerity, sound speech, which cannot be condemned” (Titus ii. 7, 8).

What the Apostle looked for in the teacher, the “pattern”, he also looked for in those who had believed, and were taught.

Later on in the chapter he writes:

“Looking for that blessed hope, and the glorious appearing of the great God and our Saviour Jesus Christ; Who gave Himself for us, that He might redeem us from all iniquity, and purify unto Himself a peculiar people, zealous of good works” (Titus ii. 13, 14).

Coming back to Eph. ii., the reader may remember that we only partly quoted from verses 8 to 10. After declaring that salvation is by grace and not of works, Paul immediately proceeds to add: “For we are His workmanship, created in Christ Jesus unto good works” (Eph. ii. 10). The Apostle who so ruthlessly sets aside “works” as a means to salvation, insists upon good works as a manifestation that salvation is indeed a possession and not merely a profession.

We have another example of these two aspects of “works” in II Timothy. There, in the first chapter, “works” are repudiated as we have already seen (verse 9), but there are five passages further on where “works” are looked for as a normal result of salvation. We also read that Paul remembered with thanksgiving the “work of faith” of the Thessalonians (I Thess. i. 3), and prayed that they might be established in “every good word and work” (II Thess. ii. 17). So again we find that perfect balance that gives us the complete truth.

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(From The Berean Expositor, vol. 34, page 229).

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