How to Understand the Bible’s Teaching about Good Works
According to the “Second Martin,” that is, Martin Chemnitz, here is how we are to go about preaching and teaching about good works:
“Luther used to present this doctrine in a fine way in three points:
First, good works should be done for the sake of God’s will, because to do them is his command and will (John 15); because He is our Father, that we show ourselves to be as obedient children toward Him, 1 Pet. 1; 1 Jn 3, that we be God’s disciples, Eph. 5; 1 Pet. 2; 1 Jn 2, as he loves us and has forgiven us, Col. 3; 1 John 4, because Christ has given himself to us, in order that we not serve sin, but walk in the new life, Rom. 6; Titus 2; 1 Peter 1 and 2; Eph. 2; 2 Cor. 5, and in summary, that God be praised through our good works, Mat. 5; PHil. 1, 1 Pet.
Second, we are to do good works for the sake of our neighbor that he thereby be helped and served in his need, 1 John 3, that we give no one offense, 2 Cor. 6; Phil. 2, and the doctrine not be ridiculed, 1 Tim. 6; Titus 2, rather the mouth of the gainsayers be stopped, 1 Pet. 2 and 3, Titus 2, and that others may be won through our good conduct, Mat. 5; 1 Peter 3.
Third, we are to do good works, for the sake of our own need, so that through them we may have a certain testimony that our faith is true, and that we are truly righteous and saved by faith, 1 John 4; 2 Pet. 1; Gal. 5; Phil. 1;, that we not perchance deceive ourselves with a false and dead faith, 1 John 2 and 3; 1 Tim. 5; 2 Pet. 1; Js. 2, so that faith, the Holy Spirit, righteousness and salvation not again be lost, if we live according to the flesh, 1 Tim. 1; ;5 and 6; 1 Pet. 2; 2 Pet. 1 and 2; Rom. 8; Col. 3; Eph. 4; 1 Thess. 4, rather that faith be exercised and the calling made sure, Gal. 5; 2 Pet. 1, also for this reason, because God threatens severe punishment temporally and eternally for sin against conscience and promises forgiveness of sins and blessedness, they do otherwise, however, really have rich and glorious reward in this and in the future life, not on account of the worthiness of the works, but rather on account of grace, 1 Tim. 4; Galat. 6; Ephes. 6; 2 Tim. 4, Mat. 5; 6; 10; 25; Mark 10; Luke 14, etc.”
Source:
The Church Order of Braunschweig-Wolfenbüttel
by Martin Chemnitz
Printed in Wolfenbüttel by Conrad Horn, 1569
Translated by M. Harrison and A. Smith, 2006
Unpublished.
Pastor McCain,
Nice post, that 3rd paragraph is a real whamy! Especially this: “we are to do good works, for the sake of our own need, so that through them we may have a certain testimony that our faith is true, and that we are truly righteous and saved by faith”. We Lutherans find our “objective” assurance in Word and Sacrament, would we classify this as “subjective”? I guess this leads to another question, is there such a classification called objective and subjective assurance? With all my extra money from not having to look anymore for the perfect bible, I better start collecting books written by Chemnitz. Any suggestions on what should be first?
McCain: I would start with Chemnitz’ “The Lord’s Supper” volume and move from there into his other works.
The discussion of good works in Apology IV is reflected here, when it is noted that though we are accused of denying good works we in fact show how they are properly done. Of course our ultimate assurance lies in the universal gospel applied to us individually in the means of grace. (Yes, God has spoken to me personally to assure me that I am saved. He said I am his own when I was baptized and called by his name, and in absolution and the Lord’s Supper with those words “I forgive you your sins” and “For you, for the remission of sins.”) The fruits of this salvation are a secondary form of assurance as we see the work of the Spirit made apparent in our lives. “For faith alone can justify; Works serve our neighbo[u]r and supply The proof that faith is living.” (LSB 555, “Salvation unto Us Has Come.”)
In the third paragraph also is the doctrine of rewards. Chemnitz writes “however, really have rich and glorious reward in this and in the future life, not on account of the worthiness of the works, but rather on account of grace.” This ties in with the last part of Sundays Gospel( Mark 10:28-31) Which I am using to preach on the doctrine of the reward of grace on Sunday. The Apology even uses the term merit to describe these rewards but our LCMS theologians Pieper and Mueller in their dogmatics both distance themselves from this term. Melanchthon and Pieper and Mueller are all three right. In one sense it can be considered a merited reward becuse God has promised to pay it, on the other hand it can be considered grace because we don’t deserve it and the reward is vastly disporportianate to our works. Thank you for your continued struggle against antinomianism.
EGK: I once quoted that Lutheran Hymn (…works…supply the proof that faith is living) to a Lutheran and he accused me of sounding reformed!
Blessings,
Mark