L.D. 24
Scripture: Romans 6; Ephesians 2:8-10
The instruction of Lord's Day 24 is inseparably connected with the preceding Lord's Day. In fact, it defends the truth set forth in Lord's Day 23, namely, that we are justified by faith only, on the ground of the perfect righteousness and satisfaction of Jesus Christ our Savior. Lord's Day 24 defends that truth over against every attempt to pervert the truth by introducing an admixture of works-righteousness. It does that, first of all, by emphatically denying that our good works have any part obtaining our justification with God. It does that, secondly, by emphasizing that the reward of good works—for indeed there is a reward—is entirely of grace, even as the works themselves are of grace. And thirdly, this Lord's Day defends the truth set forth last week, by repudiating the objection that justification by grace through faith makes men careless and profane.
Perhaps you wonder why this subject must be treated so extensively. Clearly, the main reason so much treatment is given to the matter, is because of the controversy with Roman Catholicism in those years following the Reformation, when our Catechism was written. Must we continue that controversy today? Still more, why is it necessary to give so much attention to this subject, when this doctrine is not a matter of dispute in our churches? Certainly the truth of righteousness through faith alone is taught in our churches. There is no question about this, is there?
But I submit to you that there are indeed reasons why we must continue to emphasize and to consider this question at length, even apart from the fact that we continue the good practice of following the instruction of the Heidelberg Catechism. There are, in fact, at least four, and perhaps more reasons to do so.
In the first place, we ought to realize that we still are called to stand head to head against the error of Roman Catholicism. Their error is a fatal attack upon the very heart of Christianity. We maintain salvation by grace alone. Rome teaches that salvation is by works which come from grace. It is not the grace that saves, but the works which come from grace. That is a fundamental error. For we read in Romans 11:6: "And if by grace, then is it not 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." And when I say that we must continue to take our stand against Roman Catholicism, I make that statement with two thoughts in mind. In the first place, I set that calling before you, while I watch numerous Protestant evangelical church leaders join hands with Rome. Evangelicals are moving more and more away from their spiritual roots in the Reformation and in the truth of Scripture, and joining hands and hearts with Rome. We must avoid that fatal error. But in the second place, I remind you of this very serious calling, because an urgent necessity is laid upon us to preach the gospel—not just amongst ourselves and other Reformed people, but to all to whom God gives us opportunity, including those held in the bosom of Roman Catholicism.
The second reason why this truth is still vitally important and must continue to be taught is because the notion that our works must have something to do with our righteousness is deeply ingrained in our hearts. There is always something in us that wants to find merit in our works. There is an element of phariseeism in every one of us. That is why, although few may come right out and say it, there is a thought, "I'm not so bad!" We are faithful." Often that comes with a, "Look how bad they are." And so we must have the Scripture held before us repeatedly, which show us that even our best works are entirely polluted with sin, and that we are dreadfully wrong, if ever we come before God with an attitude, "Lord, Lord, I have done this, and I have done that." We merit nothing. For we can never give to God anything more than what we already owe Him.
In the third place, this truth must be clearly understood, in order that we might enjoy the blessings of true Christianity. We must stand in the liberty wherewith Christ has made us free. That is certainly my longing for you. But we cannot possibly stand in that liberty unless we know that Christ has fulfilled all righteousness. We cannot live in the freedom of Christ, unless we live out of Him. Those who are free certainly do keep God's commandments. Not only that, but we love to keep His commandments, and are deeply troubled when we fail to keep even a single one of His commandments. That is the life of the thankful Christian, a life, I say, that is ours only when we know what Christ has done for us.
And finally, this truth is important even to develop at such length, because it is the heart of our spiritual peace. "Therefore being justified by faith, we have peace with God through our Lord Jesus Christ." That is Romans 5:1. You and I cannot have a moment's peace with God, except we know that we are forever righteous before Him. And that assurance is given us by God in the way of good works. So we necessarily spend some additional time with this doctrine, and examine today
THE RELATIONSHIP BETWEEN JUSTIFICATION AND GOOD WORKS
As we consider the truth of Scripture set forth in our Heidelberg Catechism, we find these three things:
I. JUSTIFICATION ENTIRELY OF GRACE
II. GOOD WORKS THE FRUIT OF JUSTIFICATION
III. THE IMPOSSIBILITY OF A CARELESS CHRISTIAN
BECAUSE THE REFORMED FAITH MAINTAINS THE TRUTH THAT GOD IS GOD ALONE, A SOVEREIGN GOD, THE REFORMED FAITH ALSO CONFESSES THAT SALVATION IS ENTIRELY A WORK OF DIVINE GRACE.
"Grace alone" has always been a pivotal issue in the history of the Church. Virtually every error concerning man's salvation is an error that has its departure in the denial of "grace alone." And that denial is often a very subtle denial. Always there are those who, although they speak of salvation by grace, also attribute salvation, at least to some extent, to the work and ability of man. Yes, salvation is due to the grace of God, they will say. But that grace of God cooperates with the will and work of the sinner. Yes, the power of God accomplishes salvation. But that power takes effect only in connection with the sinner's willingness. So many will hold, they insist, to salvation by grace. The problem is, that is not salvation by grace alone. What that means is that salvation is due to the grace of God and something else, rather than to the grace of God alone.
We, therefore, must be very clear in our thinking and in our understanding of Scripture. That we are saved by grace means that we are not saved by works. We read in Ephesians 2:8-9: "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." That we are justified by faith, therefore, means that our justification is entirely of grace. There is not a single work that contributes anything to our righteousness before God. Not one. You will recall that last week I called your attention to Galatians 2:16, where this truth is emphasized: "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." The Apostle emphasizes the same truth in different words, when he says in Titus 3:5: "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."
You understand, then, this truth takes the matter of salvation entirely out of the hands of the sinner, and leaves it absolutely to God. Salvation is a divine work from beginning to end. It is just as much a work of God alone as is the work of creation. That is true not only of sovereign election, by which God chooses a Church in Christ. That is true also of our justification. Again, as we saw last week, God justifies the ungodly. While we were yet sinners, Christ died for us.
THIS TRUTH THAT GOD SOVEREIGNLY WORKS SALVATION AND JUSTIFIES HIS PEOPLE THROUGH FAITH, THIS TRUTH THAT GOD IS GOD, THAT HE IS THE SOVEREIGN LORD EVEN IN THE MATTER OF OUR RIGHTEOUSNESS, IS NOT A POPULAR DOCTRINE.
When we emphasize that justification is entirely of grace, we do not expect our teaching to meet with general approval. How could it? This doctrine destroys all the pride of sinful man. It presents man as he really is and as Scripture describes him, less than a drop of the bucket and the dust of the balance. It leaves him no power, no wisdom, no goodness, no glory whatsoever. And it exalts God as the alone sovereign One. It acknowledges that He is the Potter, while we are but clay. How could it even be expected, therefore, that this doctrine that exalts God and lays man low could find favor with sinful men? I am reminded what happened to Dr. John Gerstner, that well-known Presbyterian theologian who has now passed from this earthly vale of tears. (Dr. Gerstner spoke perhaps 3 years ago at a conference that our seminary sponsored.) He was approached by a critic of his preaching, a woman who objected strenuously to his holding forth this truth and the associated truth of our depravity. That woman did not like to hear that. She came up to him after the service and, holding her fingers about an inch apart, complained, "You make me feel so big." Dr. Gerstner responded, "Lady, that is too big; much too big, fatally big. You and I are a minus quantity, and all fallen mankind with us. Justification can be by faith alone."
This truth—for truth it is, biblical truth—this truth meets with many objections. The Catechism, in L.D. 24, faces those objections. And those objections come down to this: But don't our good works count?! What do you mean when you say that God justifies the ungodly? Do you mean that when it comes to our righteousness before God, it doesn't matter at all what we have done? That is basically the heart of all the objections against the truth that we have set forth from Scripture. And our answer to those questions, our unequivocal answer, must be this: You understand correctly what we have said. Yes indeed, when it comes to our righteousness before God, it doesn't matter what we have done. When it comes to our righteousness before God, our works count nothing at all. We merit nothing of our salvation, nothing at all.
Now, you understand, I think, how that answer is shocking to most everyone. Perhaps, when we are not clear in our own minds what Scripture teaches, that answer even makes us feel uncomfortable. Because the fact is, every religion known to man finds its ultimate salvation based at least in part upon the works of man. If you do a study of the world's religions, all the pagan religions of those who live in darkness, you will find some sort of a works-righteousness salvation. And, as I implied earlier, that is rooted in the fact that our pride, our sinful pride, refuses to acknowledge the God alone saves and that God alone can save. Man refuses to acknowledge just how sinful he is. He will always deny the truth of total depravity. That is also why, even in the nominally Christian church, our answer—which is Scripture's answer, don't forget—that answer is found totally unacceptable.
At the time of the Reformation, the objections to this truth came from the Roman Catholic Church. The Roman Catholic objection and error has its roots in Pelagianism, that early heresy that Augustine did battle with. Rather than give up the idea that man's good can merit, Rome denied the truth that righteousness is a legal declaration by which the sinner is declared righteous solely for the sake of Christ's perfect satisfaction and merits on the cross. Oh, they do teach that Christ merited our perfect righteousness. They will say that salvation is all of grace. And that language confuses many. But while they speak of the merits of Christ's righteousness, they deny that His righteousness is imputed to us, so as to become the immediate ground of our acceptance with God. According to them, the merits of Christ acquired a regenerating grace which then is infused into the heart at one's baptism, so as to wipe out all past sin and to enable one to do good works. But those good works, works of faith, is that which justifies. That means, further, that the sins which we commit now must yet be paid. Those sins must be covered by penance and counterbalanced by good works, until the good works are more than the sins committed. That is Roman Catholicism. And then they add to that—for very rare is the man that does more good works than commits sin—than that cleansing of sins will only take place fully by bearing the temporal punishment of purgatory. Only when the believer is finally purged from all stains of sin in purgatory will he be righteous in God's eyes and obtain heaven.
There is a great divide between the truth of Scripture and Roman Catholicism, beloved, a great divide. Justification by faith alone is more than a slogan of the Reformation. It is the definitive issue in understanding how God makes the sinner just, how we receive salvation.
But the same objections to justification being entirely of grace, apart from works, also comes from many others within the church of Protestantism. Multitudes want to find merit in works. I would hate to tell you the number of people with whom I have had conversations about salvation, in which I would ask them about their confidence of heaven. It is a very common thing, to have a man say, "Oh yes, I'm sure I'm going to heaven when I die. I've led a good life. I've done my best to walk as a Christian. I go to church every Sunday. I give to charitable causes. I brought my children up in the church. I get along with everyone. I...I...I." When I hear such a response, I tremble. I tremble. And I've heard that kind of talk even from people within our own churches. Ask them to give account of their hope and their salvation, and they immediately point to their works. I tremble. When that is one's perspective, there can only be one answer. "I fear, my friend, that you do not know what it is to be saved." For that perspective is clearly spoken of in the last part of Matthew 7 in the most fearful terms. Those who stand before Christ in the judgment, and bring to Him their own wonderful works, hear the words, "I never knew you: depart from me, ye that work iniquity."
The man who is drowning in a rushing river may grasp at every straw and twig that comes within his reach. But as surely as the straw gives way and the drowning man sinks, so sure is it that all works and all means used by us to preserve our lives shall surely fail. Without Christ we shall surely perish. Whether those works be robed in religion or prayers or be entirely outside of religion makes no difference. If it is not of free grace, sovereign grace, we have no righteousness. Make no mistake about that.
"Why cannot our good works be the whole or part of our righteousness before God? Because that righteousness, which can be approved of before the tribunal of God, must be absolutely perfect, and in all respects conformable to the divine law; and also, that our best works in this life are all imperfect and defiled with sin." Our works are never perfect, never. It is true, we who are the children of God live by faith. That is true. But that does not mean that our old man is no longer there. That old man of sin in us still influences every work. So much so, that Isaiah writes in Isaiah 64:6, as our Catechism quotes it, "But we are all as an unclean thing, and all our righteousnesses are as filthy rags; and we all do fade as a leaf; and our iniquities, like the wind, have taken us away." And if we examine our own conscience and place all our works in the light of God's holy requirements, we will confess that too. Our works are defiled with sin, always imperfect. Even our best works, even our prayers, for example, which we carefully pray and give full concentration to—even they are defiled with our imperfection and sin, so that they must be sanctified by the Holy Spirit and prayed in Jesus' name.
But besides, the very nature of our calling before God makes all merit impossible. Suppose that our works of faith were perfect. They are not. But suppose that were possible. Would they then merit anything? It is claimed by many that in paradise Adam had the capability of meriting eternal life. They refer to a covenant of works. But you find nothing in Scripture concerning that, nothing at all. And the reason is, because no man can merit anything by doing good works. Why? Because we are obligated to do good works. Every man must do good works. That is his calling before God. Failure to do good works brings damnation. But the exercise of good works does not merit. It simply was our obligation. And so the Catechism points us to Luke 17:10, "So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do." Heaven is not some kind of manufacturing plant, where a man earns wages. God doesn't want wage-earners in His house. He will have free sons and daughters to serve Him, those whose justification has been entirely of Him, sovereignly wrought, entirely of grace.
What then? Is there no place for good works? If good works do not merit, are they even necessary? From one point of view I already answered that question, beloved. Good works are our obligation. No man escapes the calling to love the Lord God, and to walk perfectly in all good works. But there is certainly more for the Christian.
WHAT GOD HAS FORMED A GOOD TREE MUST BRING FORTH GOOD FRUITS.
Do we do good works? Do Christians bring forth fruits of righteousness? Yes indeed. We speak of righteousness by faith, beloved. But don't forget that this truth stands in connection with the whole counsel of God. And the Scriptures plainly teach that faith without works is dead. Works can never merit. Works are never performed by the Christian with the attempt of earning something with God. But faith is seen in its fruit. And the fruits of faith, the fruits of righteousness, are good works. No question about that. And we don't talk merely of appearances. Appearances often deceive. There are those who appear clean on the surface, but who are within full of dead men's bones and of all uncleanness. There are those whose works are not motivated by thankfulness to God, but are forced by their own circumstances—by family pressure, pressure from the Church, a desire to show social conformity. Such works, though they may appear beautiful outward, are seen by God as evil fruits of unrighteousness.
Good works are spiritual fruits, that which the Spirit works in those who are justified. The fruits of justification are seen in the spiritual fruits of the heart, those spiritual fruits which then come to expression in a striving to walk in thankfulness to God according to all God's commandments. The fruits of justification are fruits of repentance, of a hungering and thirsting for God's fellowship and the greater enjoyment of His grace. They are the fruits of a spiritual sensitivity for the honor of God and a desire to glorify Him. Justification bears fruit in the consciousness of God's absolute holiness, and the exceeding sinfulness of sin; in the fervent desire to humble ourselves before God in submission to His Word and will. They are fruits seen in our prayer life.
AND AS THE FRUIT OF JUSTIFICATION, GOOD WORKS ALSO HAVE THEIR REWARD.
That is certainly biblical. We read in Matthew 16:27, for example: "For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works." But that reward is not of merit. It is entirely of grace. So our merciful God encourages us in our sojourn of faith.
So the reward of grace is this: Christ merited everything for us. He merited our righteousness, the forgiveness of all our sins. He merited life everlasting. He merited for us the privilege to do good works, not only in this life, but in the world to come. Christ merited our gifts, with which we serve Him. Christ merited it all! And so the joy of our hearts in serving God, is a joy worked by the Spirit of Christ. He fills our hearts with deep gratitude, and with the desire to serve Him. It is all of Him. As we read in Ephesians 2:10: "For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them."
IMPOSSIBLE!
That a Christian, a true child of God, should have a care less attitude is absolutely impossible. The Apostle Paul faced essentially this same objection when holding forth the truth of God's absolute sovereignty in our salvation. We read it in the opening verses of Romans 6. "What shall we say then? Shall we continue in sin, that grace may abound?" If salvation is all of God, none of us; if justification is entirely of grace, and works contribute nothing, why shouldn't we just live as we please, without regard to doing good works?
The answer of the inspired Apostle was this: "God forbid. How shall we, that are dead to sin, live any longer therein?" You know, that objection cannot even arise from the Christian. The very thought of continuing in sin and ignoring all expressions of gratitude to God is absolutely foreign to the one who has been a recipient of the grace of God and His sovereign work in salvation.
PERHAPS I CAN USE AN ILLUSTRATION TO GET THIS POINT ACROSS.
Picture, if you will, a married woman whose husband is a powerful demonstration of the loving Christ. He is a man who willingly gives himself for the sake of his wife, who provides for her, who loves her, who watches for her spiritual and physical welfare, and all the rest. But that husband has to go away for a while. Perhaps business calls him away for a while—let's say even a month. While he is gone, he makes notes concerning each day and writes letters frequently to his wife. Still more, every day he calls home to speak with his wife and to find out how things are going for her and the children, to tell her of his day, to have fellowship with her in that limited way. But his wife refuses to speak with him on the phone. And when she goes to the mailbox and finds a letter from him, she doesn't even open it, but rips it up and throws it in the trash. Still more, she decides while he is gone, she will do things that she wouldn't think of doing while he was around. She sells various gifts that he has given her, spends money to by the clothing of a whore, and goes from bar to bar attempting to find a man to bring home with her for each night.
You say, what an abominable picture of a wicked woman! It is impossible
that a godly wife who has a godly husband should live that way! And you are correct. The
Church, which is the Bride of Christ, cannot ignore her Husband and reject Him. When He
sets His Word before them, they receive that Word with a thankfulness that cannot be
expressed, and long to see Him face to face. The people of God, justified by the blood of
Christ through faith, cannot despise Him and walk contrary to His Word. John puts it this
way in I John 1:6: "If we say that we have fellowship with him, and walk in
darkness, we lie, and do not the truth." A careless and profane Christian is an
impossibility. It's a contradiction in terms. How shall we, who are dead to sin, live any
longer therein? Oh yes, sin is still present with us. Constantly it seeks to gain lordship
over us and to tear us down. But we who have been justified by the precious blood of the
Lamb are dead to sin. That is, our entire attitude has radically changed. We are
converted! And that conversion comes to expression daily, as we humble ourselves before
God, and confess our sins and repent, having no rest until we have found forgiveness anew
at the cross. To live in holiness is our desire, when we are righteous before God. For we
cannot rest without expressing our thanks to Him Who alone could save us.Amen.
Preached:1) Randolph PRC 3/16/97 (am)
==========================
Return to the
Heidelberg Catechism Sermons page
Return to the Reformed
Literature page
Return to the Reformed Sovereign Grace Literature
Home Page