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 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" (Hebrews 9:22) and "without faith it is impossible to please Him" (Hebrews 11:6), the Scripture of Truth also declares, "Follow peace with all men, and holiness, without which no man shall see the Lord" (Hebrews 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 shineth more and more unto the perfect day" (Proverbs 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 for ever 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 who among the multitudes of 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 Peter 2:12). Thus the first and final allusions emphasize their design: to glorify God because of His works through His people in this world.
~A. W. Pink~
(continued with # 4)
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