Paul speaks of Good Works four times in this chapter.
It's worth reading Gill and the WCF on this subject.
Titus 3 King James Version (KJV)
3 Put them in mind to be subject to principalities and powers, to obey magistrates, to be ready to every good work,
2 To speak evil of no man, to be no brawlers, but gentle, shewing all meekness unto all men.
3 For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another.
4 But after that the kindness and love of God our Saviour toward man appeared,
5 Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost;
6 Which he shed on us abundantly through Jesus Christ our Saviour;
7 That being justified by his grace, we should be made heirs according to the hope of eternal life.
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. These things are good and profitable unto men.
9 But avoid foolish questions, and genealogies, and contentions, and strivings about the law; for they are unprofitable and vain.
10 A man that is an heretick after the first and second admonition reject;
11 Knowing that he that is such is subverted, and sinneth, being condemned of himself.
12 When I shall send Artemas unto thee, or Tychicus, be diligent to come unto me to Nicopolis: for I have determined there to winter.
13 Bring Zenas the lawyer and Apollos on their journey diligently, that nothing be wanting unto them.
14 And let our's also learn to maintain good works for necessary uses, that they be not unfruitful.
15 All that are with me salute thee. Greet them that love us in the faith. Grace be with you all. Amen.
King James Version (KJV)by Public Domain
John Gill commentary
V1
to be ready to every good work; which may be taken in a limited and restrained sense, and design every good work enjoined by the civil magistrate; and all right and lawful obedience that belongs to him, as giving to Caesar the things that are Caesar's, tribute, custom, fear, and honour to whom they are due; and which should be done readily and cheerfully: or it may be understood more comprehensively of good works in general, which wicked men are reprobate to, and unfit for; and which they that are sanctified are meet for, and ready to; though this may not only intend their capacity, fitness, and qualifications, for the performance of good works, but their alacrity, promptitude, and forwardness unto them.
V8
that they which have believed in God might be careful to maintain good works; for "that", does not design the subject matter of the charge, or what the apostle would have constantly affirmed, but the end, and final event and issue of it; and nothing can more strongly engage to a studious concern for the performance of good works than the frequent insisting upon the above doctrines of grace: "by good works", are meant, not merely honest trades, and the lawful occupations and businesses of life, which should be carefully attended to, and diligently followed, in order to be useful and profitable to themselves, their families, and others; but every good work, every branch of duty, moral, civil, and religious: to "maintain" these according to the signification of the word used, is to excel in them; to outdo others; to go before others, by way of example, and so to provoke to love and to good works; and to make them the employment and business of men's lives; for which there should be a thoughtfulness, a carefulness, a studious concern, especially in those who "have believed in God"; who are regenerated and renewed by the Spirit of God, and are justified by faith in the righteousness of Christ; who believe in him for peace, pardon, righteousness, life, and salvation: these are under great obligations to perform good works; the love of Christ should constrain them to them; and they are the only persons that are capable of doing them well, for they are sanctified, and made meet, and ready for every good work; they are created in Christ Jesus to them; they have the Spirit of Christ in them, and the strength of Christ with them, without which they cannot be performed well; and they have faith in Christ, without which it is impossible to please God.
These things are good and profitable unto men: which is to be understood not of good works, though these are good in themselves, and profitable to men in their effects; being done among them, and before them, they set them an example of doing good likewise, when evil communications corrupt good manners; and many of them issue in their temporal good, profit, and advantage: but rather the doctrines of the Gospel are here designed, which are before briefly treated of, and are said to be a faithful saying; and which the apostle would have affirmed with, certainty and constancy, in order to engage believers to the performance of good works; and that for this reason, because these doctrines are "good", excellent, valuable, and precious, comparable to gold, silver, and precious stones: the author, matter, end, and use of them are good; they come from God; they are concerning Jesus Christ, and his grace; they contain good tidings of good things; and are exceeding useful to influence faith, hope, love, and a cheerful obedience to the will of God: they are profitable in the hands of the Spirit of God for conviction, conversion, comfort, and edification; for the quickening and enlightening of dead and dark sinners; for the reviving, establishing, and building up of the saints; they are the wholesome words of Christ, and are according to godliness, and are nourishing, when other doctrines eat as a canker: and this sense is confirmed, not only by what goes before, but by what follows after in the next verse; where insipid notions and controversies are opposed unto them, as unprofitable and vain.
V14
Titus 3:14
And let ours also learn to maintain good works,.... By which are not only meant honest trades, as some choose to render the words: it is true, that a trade is a work; and an honest lawful employment of life is a good work; and which ought to be maintained, attended to, and followed, and to be learnt, in order to be followed. The Jews say, that he that does not teach his son a trade, it is all one as if he taught him to rob or steal; hence their doctors were brought up to trades; See Gill on Mar 6:3; as was the Apostle Paul, though he had an education under Gamaliel: and such an one is to be learned and maintained for necessary uses, for the good of a man's self, and for the supply of his family; for the assistance of others that are in need; for the support of the Gospel, and the interest of Christ; and for the relief of poor saints; that such may not be unfruitful and useless, in commonwealths, neighbourhoods, churches, and families. The Jews say (c).
"there are four things which a man should constantly attend to with all his might, and they are these; the law, "good works", prayer, ודרך ארץ, and "the way of the earth", or "business"; if a tradesman, to his trade; if a merchant, to his merchandise; if a man of war to war.''
But though this may be part of the sense of these words, it is not the whole of it; nor are acts of beneficence to the poor of Christ, to the household of faith, to strangers and ministers, to whom good is especially to be done, only intended; though they, may be taken into the account, in agreement with the context; but all good works in general, which are done in conformity to the revealed will of God, in faith, from a principle of love, and with a view to the glory of God, are meant: to maintain them, is to endeavour to outdo others in them, not only the men of the world, but one another; and to set examples of them to others, and to provoke one another, by an holy emulation, to them; and to be constant in the performance of them: and which believers may "learn" partly from the Scriptures, which contain what is the good and perfect will of God; these show what are good works, and direct unto them, and furnish the man of God for them; and also the grace part of the Scripture, the doctrines of the grace of God, teach to deny sin, and to live sober, righteous, and godly lives; and from the examples of the apostles and followers of Christ; and above all from Christ himself, the great pattern and exemplar of good works: and this lesson of good works is to be learnt by ours; meaning not only those of the same function, who were in the same office, ministers of the Gospel, as were the apostle and Titus; but all that believed in God, who were of the same Christian community and society, professors of the same religion, and partakers of the same grace; and were not only nominally, but really of the same number, even of the number of God's elect, the redeemed from among men, the family of Christ, sharers in the common faith, and heirs of the grace of life; who lie under the greatest obligations to learn to do good works: "for necessary uses"; not to make their peace with God, or to atone for their sins, or to procure the pardon of them, or to cleanse them from them, or for their justification before God, or to obtain salvation and eternal life; but to glorify God, testify their subjection to him, and gratitude for mercies received; to show forth their faith to men; to adorn the doctrine of Christ, and a profession of it; to recommend religion to others; to stop the mouths of gainsayers, and put to silence the ignorance of foolish men: and "that they be not unfruitful"; in them, and in the knowledge of Christ; good works are the fruits of the Spirit, and of his grace; they are fruits of righteousness; and such as are without them are like trees without fruit, useless and unprofitable.
G I Williamson's commentary on the WCF chapter has this to add.
Westminster Confession of Faith: For Study Classes by G. I. Williamson
Chapter XVI
Of Good Works
I. Good works are only such as God has commanded in His holy Word,[1] and not such as, without the warrant thereof, are devised by men, out of blind zeal, or upon any pretence of good intention.[2]
II. These good works, done in obedience to God's commandments, are the fruits and evidences of a true and lively faith:[3] and by them believers manifest their thankfulness,[4] strengthen their assurance,[5] edify their brethren,[6] adorn the profession of the Gospel,[7] stop the mouths of the adversaries,[8] and glorify God,[9] whose workmanship they are, created in Christ Jesus thereunto,[10] that, having their fruit unto holiness, they may have the end, eternal life.[11]
These sections of the Confession teach (1) the nature and (2) the source of good works, (3) that truly good works are such by warrant of divine commandment only, (4) that truly good works can spring only from the inward root of true repentance and faith, (5) that the effects and uses of good works are (a) the expression of the believer's gratitude, (b) the confirmation of faith, (c) the edification of others, (d) the manifestation of faith to others, (e) the refutation of the adversaries of God, and (0 the glorifying of God, and (6) that good works are necessary. What are "good works"? How about a donation to the Red Cross or perhaps part-time work with the Boy Scouts? It is connnonly thought that anything done out of charity or kindness qualifies as a "good work." But according to the Scripture it is not so. Two requirements are set forth in Scripture in order that a work may be truly "good." (1) It must be in conformity with the revealed will of God. It must be that which God himself has commanded in his holy Word. "Then it will be righteousness for us, if we are careful to observe all these commandments before the Lord our God, as He has commanded us" (Deut. 6:25). (2) It must also spring from a "good conscience." It must be done with sincerity of heart as an act of service to God. "For we are confident that we have a good conscience, in all things desiring to live honorably" (Heb. 13:18). The impossibility of an unbeliever doing good works is due to the fact that his heart (or conscience) and the law of God are not in agreement the one with the other. For example, there are those who sincerely think that they are performing "good works" when they abstain from marriage out of regard for a tradition or ecclesiastical commandment. But Scripture says this is due to the fact that "their own conscience [has been] seared with a hot iron" (1 Tim. 4:2). In spite of any sincerity they may have, their "good work" is actually sin because it is contrary to God's will. Again, there are those who are quite sincere in thinking that total abstinence from the use of certain material things is a "good work," whereas it is really sin because they are "subject ... to regulations-`l)o not touch, do not taste, do not handle' . . . according to the commandments and doctrines of men" rather than God (Col. 2:20-22). It is even possible for men to commit the most terrible crimes under the conviction that they are doing service to God (John 16:2). And the reason is that obedience to conscience is obedience to evil in the case of an unregenerate man. "Even their mind and conscience are defiled" (Titus 1:15). We might compare their case with that of a man who has defective weights and measures. No matter how "sincere" he might be about the weight and measurement of the things he sells, he will be in error because his standards are not in conformity with the instruments in the Bureau of Standards in Washington, D.C. Only if he discovers what is wrong with his instruments can he stop being in error. And so it is with those who are regenerated by the Spirit. They begin to bring the conscience into line with the law of God. And the more they succeed in doing so, the more they may do "good works." But let us suppose for a moment that an unregenerate elan sees the works of a believer and decides to imitate bull. Is it not possible that he could do many of the same things? Indeed it is. "Works done by unregenerate men may be things which God commands, and of good use both to themselves and others." An unbeliever may place a ten dollar bill in the offering plate for the support of the preaching of the true gospel of Christ. Yet we must still deny that he has done a "good work." And we must do so, not because he lacks outward conformity with the law of God in this instance. No, but it is still not truly a good work because "whatever is not from faith is sin" (Rohl.14:23). A man must not merely do what God commands, but he Must do it because lie recognizes that it is God's will and wants to obey him. "Without faith it is impossible to please Him" (Heb. 11:6). Because of this double principle the unbeliever is cover able to do truly good works. Moreover, even the true believer is sometimes unable to do truly good works, because there is imperfect conformity of conscience to the Word of God. This is not often enough appreciated. The tnith is requisite to sanctification and good works (John 17:17). The extent to which our consciences are illuminated by the truth of God, and not merely the earnestness with which we heed the voice of conscience, determines whether we are able to do good works. Neglect of this truth has sometimes led to a serious perversion of the Word of God. This is the case when the weaker brother is looked upon as the more pious, and the stronger brother as less so. Paul said, "Receive one who is weak in the faith, but not to disputes over doubtful thing." (Rom. 14:1). And what was the weakness of this brother? It was that lie felt obliged-out of conscience-to abstain from all use of Meat. (We could substitute some other substances in our modern age.) At this point it is clear that this brother was weak not because lie did not have a stron,' conscience, but rather because his conscience misdirected him. He was weak because his conscience was not in fill] agreement with the Word of God (1 Tim. 4:4). And in the area of his weakness we cannot deny that this brother erred-either by eating meat against his own conscience, or in the conviction that it was sin to do something that is not really sinful per se. In a situation like this one a weaker brother cannot avoid error unless, and until, his weakness is overcome. Now to be sure, this weakness is not to be overcome by lack of charity. The stronger brother ought not to seek to induce the weaker brother to violate his on conscience. He should avoid every occasion of presenting a temptation to sin, for every violation of conscience is sin. But we cannot but protest against the modern notion that the weakness of such a brother should therefore be made the rule of practice for those who are strong. This would be sin twice compounded. It is sin to allow ourselves to be conscience-bound not to do something even thouth it is known to be acceptable unto God. The answer is not capitulation to the demands of the weaker brother, then, but rather it is to seek to educate the conscience of the weaker brother. This is very different from tempting him to act against conscience. And meanwhile, the strong person has every right to say with the apostle, "Why is my liberty judged by another man's conscience?" We are not suggesting that any Christian is immediately or perfectly delivered from this difficulty. We all have need of sanctification through the truth. But the true believer is to some extent, and more and more as the truth of God is formed in his soul, delivered from ignorance in order that he might serve God with a clear and enlightened conscience. There is in every such man a measure of genuine agreement between his conscience and the will of God. "For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them" (Eph. 2:1(1).
QUINI'I(oNS 1. What is the commonly accepted notion of "good works"? 2. What are the two essentials of truly good works? 3. Why can an unbeliever never do truly good works? 4. Can an unbeliever do "the same thing" a believer does? If so, why is it not a good work when he does it? 5. Why will even "sincere" acts done out of"conviction of conscience" be evil in the case of unbelievers? 6. Why is the believer sometimes unable to do truly good works? 7. What is meant by a "weaker brother"? 8. Should we seek to induce him to do what we think is right? 9. What should we do to overcome his weakness? 10. Why is it wrong to let a weaker brother determine our actions? 11. Is any Christian free from this difficulty? 12. Why is growth in knowledge of truth essential to strong Christian character? 13. What is invariably found in true believers?
III. Their ability to do good works is not at all of themselves, but wholly from the Spirit of Christ.[12] And that they may be enabled thereunto, beside the graces they have already received, there is required an actual influence of the same Holy Spirit, to work in them to will, and to do, of His good pleasure:[13] yet are they not hereupon to grow negligent, as if they were not bound to perform any duty unless upon a special motion of the Spirit; but they ought to be diligent in stirring up the grace of God that is in them.[14]
IV. They who, in their obedience, attain to the greatest height which is possibly in this life, are so far from being able to supererogate, and to do more than God requires, as that they fall short of much which in duty they are bound to do.[15]
V. We cannot by our best works merit pardon of sin, or eternal life at the hand of God, by reason of the great disproportion that is between them and the glory to come; and the infinite distance that is between us and God, whom, by them, we can neither profit, nor satisfy for the debt of our former sins,[16] but when we have done all we can, we have done but our duty, and are unprofitable servants:[17] and because, as they are good, they proceed from His Spirit,[18] and as they are wrought by us, they are defiled, and mixed with so much weakness and imperfection, that they cannot endure the severity of God's judgment.[19]
VI. Notwithstanding, the persons of believers being accepted through Christ, their good works also are accepted in Him;[20] not as though they were in this life wholly unblamable and unreproveable in God's sight;[21] but that He, looking upon them in His Son, is pleased to accept and reward that which is sincere, although accompanied with many weaknesses and imperfections.[22]
These sections of the Confession teach us (1) that the Christian's ability to do good works is not of himself but only of the Holy Spirit, who dwells in him, (2) that the Holy Spirit exerts a constant influence in the believer, (3) that this does not provide occasion for indolence nor does it in any way deny duty to exercise diligence, (4) that works of supererogation are impossible, (5) that no believer ever performs his duty perfectly in this life, (6) that our best works are without merit or perfection, and (7) that the good works of believers are accepted and rewarded only for Christ's sake. It is basic to all right thinking about the good works of Christians to recognize that all is of God (Rom. 11:36). "Without Me you can do nothing" (John 15:5), said Jesus to his own disciples. God does not regenerate the believer and then leave hint to accomplish what he can by his own power. Rather it is God's sovereign power that is operative so as to complete and perfect that work which is begun in regeneration. "As the branch cannot bear fruit of itself, unless it abides in the vine, neither can you, unless you abide in Me. I am the vine, you are the branches. He who abides in Me, and I in him, bears much fruit; for without Me you can do nothing" (John 15:4-5). Good works are the product and evidence of the work of God in us. Just lion' the Spirit accomplishes this work is a mystery. His ways are past our finding out. But we do know that it is through, or by means of, the truth (John 17:17). As we gain true knowledge, we are brought under the inward control of the principles of the Word of God. As a result we are able to know what the good and acceptable and perfect will of God is (Rom. 12:1-2). We do not pretend to know how the Spirit does this work; we know only that God's Word requires us to acknowledge that he does do it, so that we will praise the Spirit for everything good that we are able to do. But to say that the generative source of all our good works is God is in no way to suggest that negligence, slothfulness, or carelessness is excusable, as if we were not bound to perform any duty unless we felt a special motion of the Holy Spirit directing us to do it. There are those who excuse themselves from duties on this ground. They know (1) that God commands them to do good and (2) that they have no ability to do good works unless it is given by the Spirit, and so (3) they excuse their failure to do good works on the grounds that they are unable to do them because the Spirit has failed to move them. But this is mere pretense. They pretend that they would be delighted to do good works if only they "could," whereas, in reality, they could do them if they but "would," that is, if they had a right attitude of mind and heart. But the lack of "a right attitude of mind and heart" is not evidence that the indwelling Spirit has tailed to give some special motion needed at the moment. It is, rather, evidence that the heart is unconverted, and that the Spirit does not dwell within. Such individuals are really without excuse (Rom. 1:20; 2:1). They are without excuse because such a condition of heart is entirely their own doing. The cause of man's depravity and inability is sin. And there is no excuse for sin. A true believer will not make excuse for sin, nor will he wait for some special motion of the Spirit before he strives to do his duty. He will strive to do his duty because, having a converted heart in which the Spirit dwells, he will desire to do what is right. Moreover, the believer learns in Scripture that the Spirit does not work in spurts. (Itom. 8:14, "For as many as are ei'er-beiiit'-led by the Spirit of God, these are sons of God," is the sense of the original.) Neither can the "motions" of the Spirit be observed or felt. The effects of his work may he felt, but the activity itself is spiritual (John 3). Indeed, if we may speak properly of "feeling" in this matter, it is the "feeling" that the believer has respecting Scripture as a result of the Spirit's work in him. The believer feels the power and authority of the warnings and exhortations of Scripture which require him to do his duty. "Be even more diligent," says peter (2 Peter 1: 10). "1)o not become sluggish," warns the Epistle to the Hebrews (6:12). "Stir up the gift of God," says Paul (2 Tim. 1:6). And Jude even demands to keep "building yourselves up" and "keep yourselves in the love of God" (Jude 2(-21). "If anyone thinks himself to he a prophet, or spiritual, let him acknowledge that the things which I write to you are the commandments of the Lord," says Paul (1 Cor. 14:37). The evidence that one possesses the Spirit of God, therefore, is that one will feel or acknowledge the authority of that Word which lays duty upon him. He will be led by the Spirit through the Word. Those who wait upon a special motion of the Spirit demonstrate that they are possibly unregenerate and certainly mistaken about the way in which the Spirit works obedience in the hearts of his own. Those who do their duty because they humbly reverence the will of God revealed in Scripture, and they only, have warrant to believe that they are the children of God indeed (I John 2:4-5). Section 4 of this chapter of the Confession is addressed to the Roman Catholic doctrine of works. This teaching is that at least a few sinful people, having received divine grace, have been capable of doing, not merely all their duty, but more besides. The Baltimore Catechism (Art. 1125) speaks of the "superabundant satisfaction of the Blessed Virgin Mary and of the saints." This "superabundant satisfaction" is defined as "that which they gained during their lifetime but did not need, and which the Church applies to their fellow-members of the communion ofsaints." This superabundance of works of merit fills the "treasury of merits," from which the less fortunate may draw. We have already shown that perfection in this life is never attained by any believer (chapter XIII), not to mention the truly ungodly thought that one could be "better than perfect." Indeed it would be difficult to think of a doctrine more openly hostile to the teaching of Scripture. For it seems that God, in the Scripture, went out of his way to show us that even the most eminent prophets and apostles were sinful men even to the end (Rom. 7:14-25). Isaiah did not hesitate to say, including himself, that "our righteousnesses are like filthy rags!" (64:6). No wonder the psalmist asks, "If You, Lord, should mark iniquities, 0 Lord, who could stand?" (130:3). And if this be so, how much more impossible the incredible presumption so clearly evident in Rome's false doctrine of superabundant works done by Mary and the saints (see Luke 17:10; Job 22:2-3; 35:7)! The marvel is not that the good works of believers are so "great," but rather that they are accepted and rewarded at all. If even "our righteousnesses are like filthy rags," if even our best works are "defiled and mixed with . . . much weakness and imperfection," how is it that they are even called good works at all? The answer is that believers have union with Christ. And just as the person of believers is accepted by God because of their union with him, though they are sinners and imperfect, so it is with their works. We must "do all in the name of the Lord Jesus," that is, in his mediation. As A. A. Hodge has put it: "It is all of grace-a grace called a reward added to a grace called a work." That is, both are of God. "God promises to reward the Christian just as a father promises to reward his child for doing what is its duty, and what is for its own benefit alone. Because a certain gracious proportion has been established between the grace given in the reward and the grace given in the holy exercises of the heart and life:-the more grace of obedience, the more grace of reward-the more grace on earth, the more glory in heaven-because God so wills it, and because the grace given and exercised in obedience prepares the soul for the reception of the further grace given in the reward" (Commentary oil the siou o/ Faith I London: Banner of Truth, 19581, p. 228). "For whoever has, to him more will be given, and he will have abundance; but whoever does not have, even what he has will be taken away from hint" (Matt. 13:12). They who excel others in works will therefore have the greater reason to humbly acknowledge that they owe the greater debt of gratitude to God.
1. What is basic to all right thinking about "good works"? 2. Does a regenerate person have the power or ability to do good works? Explain. 3. How does the Holy Spirit enable believers to do good works? 4. What excuse do some give for not doing their duty? 5. What is the real source of their inability? 6. When does the Spirit move believers to do their duty? 7. What "feeling" may properly be attributed to, and called an evidence of, the work of the Spirit in true believers? 8. What may he wrong with those who wait upon a special motion of the Spirit? 9. What is the one sure way to know that the Spirit dwells in us? 10. What does the Roman Church mean by "works of supererogation"? 11. What doctrine, already proved, refutes this error? Cite Scripture. 12. If even our best works are imperfect, why does God accept and reward them? 13. Who has the greater reason to be humble before God-the great or the lowly in gifts and attainments, accomplishments, and rewards? Why?
VII. Works done by unregenerate men, although for the matter of them they may be things which God commands; and of good use both to themselves and others:[23] yet, because they proceed not from an heart purified by faith;[24] nor are done in a right manner, according to the Word;[25] nor to a right end, the glory of God,[26] they are therefore sinful and cannot please God, or make a man meet to receive grace from God:[27] and yet, their neglect of them is more sinful and displeasing unto God.[28]
This section of the Confession teaches us (1) that unregenerate men may do (what we shall call)_formally good works, (2) that these are nevertheless inherently wicked works (as God sees them), and (3) that notwithstanding, the neglect of such formally good works is more wicked still. By "formally good works" we mean actions which-considered in themselves-are the same as the good works that true believers may perform. We have already seen why the wicked cannot perform any good works whatsoever (XVI, 1-2). But it is of no little importance to insist that the wicked can and do perform those works which are "formally good." If it were not so, it is hard to see how there could be a human society in which believers and unbelievers could exist together. And it is a matter of common observation that there is much "good" in unconverted men. The sole reason for this "goodness," however, is the influence of the restraining hand of God (V, 2-7). The conscience of man is not permitted to wholly extinguish the recollection of the commandments of the law (Rom. 2:14-15). Culture, tradition, and civil authority as well as the convicting power of the gospel upon unbelievers, may stimulate the conscience to exercise to a high degree restraint upon the wicked heart. Yet even so, when viewed in relationship to God, the very "good works" of evil men (for which the Christian gives thanks to God) may be exceedingly heinous sins. For example, a very wealthy man has made his money through devious means. His conscience warns hill) of the judgment to come. He therefore decides to do some great humanitarian work which will "make tip for his sins" and "appease the wrath of God." He therefore builds a great hospital for the alleviation of human suffering. And so it comes to pass that many humble believers receive the blessing of proper medical care. Surely such Christians would give thanks to God that this rich man had been moved to such a "good work." And rightly so. But it is no exaggeration to say that in God's view of it, this "good work" might well be the crowning blasphemy, the supreme wickedness, in the life of that sinner, for what could be more wicked than to seek by one's own works to "make up for sin," and to "appease the wrath of God," instead of trusting in the work of Jesus Christ? Augustine was not exaggerating when he called such "good works" splendid sills. That is just what they are: splendid in one way, but in another way nothing more than sins. And all that is "splendid" in them conies from "outside the sinner," while all that is "sinful" is his own. It would be a grave mistake, however, to think that such a sinner would be better off without the "splendid" sins. If our rich man had done nothing, he would have been worse still. For in that case he would have added this sin to all the rest: that he resisted even the conviction and warning of God completely, as it came through his conscience. Outright blasphemy against the Holy Spirit is unpardonable. Again, perhaps we can illustrate: John 1)illinger was a vicious criminal. His whole life was criminal because he lived outside of and against the law. Yet it is known that he showed certain kindness and loyalty to his associates in crime and even to "good people" who were not immediately connected with his crimes. There was then, in a sense, "good" in John I )illinger. And he would have been still worse if lie had treated everyone violently, even to the point of killing them all. This does not mean that lie was law-abiding in part of his life. To the contrary, he was in rebellion against the law all the time. But it simply recognizes that the absence of his "better activities" in his life of crime would have rendered him worse still.
QUESTIONS 1. What do we mean by "formally good works"? 2. Is it important to acknowledge such, Why? 3. Why do evil men do such "good works"? 4. Why must these good works yet be called sins? 5. Should believers give thanks to God for these "splendid sins"? Why? 6. If these "splendid" acts are only "sins," why would the perpetrator of them be worse off for not having done them?
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