Afraid of the Gospel (4)

In the article just preceding this one we stated that the seeds of conditional theology were planted into our churches from foreign soil.

That conditional theology was not here even dur­ing those days when our leaders used the word “condition” without having fully before their consciousness the implication of that word. Today, however, fully conscious of the use of that word among members of the Liberated Churches of the Netherlands who desire to become members of our congregation while still holding on to their conditional theology, fully con­scious of its implications because of thorough and ex­haustive discussions on the floor of Synod and Classis, there are those who still want that which manifestly they did not want and did not know only a few years ago.


The Question of the Necessity of Good Works (5): Testimony of Gratitude

The understanding that works are necessary for believers because God regenerates believers reveals the faulty logic behind the teaching that works are necessary to obtain with God some aspect of salvation. That faulty logic is that obtaining by works is the most compelling reason to do good works, that without the incentive of obtaining with God the sinner will have no real compelling incentive to do good works, and thus that the sinner will be uninterested in doing good works. In this faulty thinking the believer is considered to be one who will actually use the teaching of grace as a license to sin.

Besides the obvious criticism of this logic that every work done to earn, obtain, or have with God is a wicked work, this logic ignores the reality that by virtue of God’s renewing act the sinner becomes a new creature with a new heart, a heart that is thankful and delights to do God’s will. Those who teach that works are necessary to have something, anything, from God view believers as mercenaries who work to be paid. The Reformed faith looks at believers as regenerated creatures in whom the must of the law has actually been made the believers’ inward delight by the saving work of God to write that law upon their inward parts and to give them new hearts of flesh instead of hearts of stone. The thought of the believer when he is taught that his works—works done by grace and through faith—do not earn with God and are not that upon which some blessing depends is not “Thank God, I can now live as I please,” but “Thanks be to God, I do not have to earn with God! What wilt thou have me to do, Oh, Lord, my God?”

It is an insult to the believer and his new man in Christ to teach him that he can obtain with God and that he must do in order to have something from God because the blessing of God depends on his works. Indeed, in teaching the necessity of good works to the believer, the preacher must do what the Catechism does when it teaches the necessity of good works and reiterate that the believer is saved and delivered from his misery merely of grace for Christ’s sake without any merit—works—of his own. God himself has made the believer a thankful creature.

It is anathema for the believer who is renewed by Christ to attempt a transaction with God by his works.

Thankfulness, which proceeds from the regenerated heart, is another necessity of good works. The Catechism in Lord’s Day 32 says that “we [must] still do good works…so [that] we may testify by the whole of our conduct our gratitude to God for his blessings, and that He may be praised by us.” The words so that speak to the purpose of God’s renewal of the sinner.

This phrase in the Catechism points out the wickedness of works that are done to have some aspect of our salvation from God: it makes impossible the purpose of gratitude and it dishonors God. It makes impossible gratitude because a work that is done to have something from God cannot be done to thank God. The man who works for eighty hours in a week does not thank his boss for the paycheck. It is owed the working man. Further, the very idea that the believer must do something to have from God, as that upon which God’s gift depends, dishonors God because it says that God did not do everything necessary for his child to have from him in Jesus Christ, and it makes of his grace a wage that is paid to the working sinner.

Over against this, the Catechism teaches that the necessity of good works is a testimony of gratitude to God. This is not independent of God’s work of renewing the sinner, but is the very purpose of God in renewing the sinner. According to the Catechism, God renews the believer so that he may testify of his gratitude. God does not renew sinners so that they can work in order to have from God and to obtain from him by means of those works. He renews sinners so that they testify of their gratitude to him. God saves and delivers the sinner wholly without the merit of his works, and then God graciously renews the sinner so that the sinner may testify of his gratitude by a life of good works. God gives redemption, deliverance, and gratitude.

Thus the professing believer who does not do good works is wholly without this testimony of gratitude. Without it he lives a wicked and ungrateful life and gives abundant evidence that he is also without regeneration, faith, and salvation. He does not lack salvation because of his failure to work, but rather his failure to work is the clear and compelling testimony that he does not have faith, righteousness, and the gift of conversion.

Such is the relation between the renewal of God and the testimony of gratitude that the sinner whom God renews will give this testimony of gratitude. Such is the relationship between the gift of renewal and the purpose of gratitude that the believer must do good works. For the sake of this testimony of gratitude, the sinner must be instructed in the way of gratitude according to the law, and this way of gratitude must be exhorted on him urgently not because he can obtain with God by means of it, but because his God requires it of him and works in him both to will and to do of his good pleasure, so that he gives that testimony.

Hypocrites must be warned that without this testimony of gratitude in a life of good works, they fail to give the one great thing that is the purpose of God in the work of redemption, justification, and sanctification.

By means of that testimony of gratitude—consisting in a life of prayer and good works—the believer praises God. The Catechism adds “and that he may be praised by us.” Just as the life of works and prayer that is performed as the basis of obtaining from God certainly dishonors and displeases God, so the life of works and prayer that consists in a testimony of gratitude to God glorifies and praises God.

Not the least part of this praise of God in such a life is the believer’s testimony that his life of good works and prayer is not in any way the basis for obtaining from God and is not performed as the ground on which the believer depends to have something from God, but to praise and thank him for the free gift of salvation, including all his life of gratitude.

Since the praise of God is the sincere desire of the regenerated heart of a believer, this necessity of good works must be taught to the believer and this calling must also be exhorted upon the believer. Because he is prone by nature to praise himself, he must be exhorted to this praise of God. The praise and worship of God is his chief calling. He does this not by self-invented worship of God or by a self-devised way of life, but in the way of obedience to the law of God and by a life of prayer to God.

Hypocrites and the impenitent must be warned that their unthankful life dishonors and displeases God.

Both of these are results of the renewing work of God as the chief explanation of the necessity of good works. That which God wills he surely performs. That which God wills is a testimony of gratitude to his glory. This God works in the believer. As a consequence the believer must also do good works.

This is the main answer of the Catechism to the question of the necessity of good works. This fact does not come out clearly in the received English translation. In that version the punctuation of the original German is missing. After that first part in the original German there is a period. What follows in the answer is introduced by the German words danach auch, which translates as after this also. So the English should read,

Because Christ, having redeemed and delivered us by His blood, also renews us by His Holy Spirit after His own image; that so we may testify by the whole of our conduct our gratitude to God for His blessings, and that He may be praised by us. After this also…”

The point is that the first part of the Catechism’s answer must be understood and taught properly. And if that is understood and taught properly, there are additional considerations in answer to the question of the necessity of good works that are to be urged upon the churches and people of God. These additional considerations are based on and follow from the first part.

There are, then, other aspects to the Reformed answer regarding the necessity of good works as taught in Lord’s Day 32.

To this I will turn next time.


This article was written by Rev. Nathan J. Langerak, pastor of the Protestant Reformed Church in Crete, Illinois. If you have a question or comment about this blog article for Rev. Langerak, please do so in the comment section.


Previous articles in this series:

The Question of the Necessity of Good Works (1): A Proper Starting Point

The Question of the Necessity of Good Works (2): Justification by Faith Alone

The Question of the Necessity of Good Works (3): A Real Necessity

The Question of the Necessity of Good Works (4): The Renewal of the Sinner


Next article in series: The Question of the Necessity of Good Works (6): Fruits of Faith


A New Year’s Day Message: Diligent in Sanctification

Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of him in peace, without spot, and blameless.” 2 Peter 3:14

Be diligent! That ye may be found of him in peace, without spot, and blameless! 

Diligent in sanctification! 

And sanctification, you know, is that work of God's grace in you whereby he delivers you consciously from the pollution and dominion of sin, and renews you in conformity with the image of Christ, and enables you to walk faithfully in all good works, which he has before prepared, in order that you should walk in them. Sanctification is that operation of the Spirit of Christ in you whereby a new spiritual-moral direction is given to you, according to which out of a regenerated heart your thinking, willing, desiring, yea, the action of your whole being, are brought into harmony with his truth and his commandments. Sanctification is that work of grace in you whereby you in principle begin to mortify the old man of sin in your members, and to put on the new man, which is the beginning of the new creation for which you now look in hope. 

In this be diligent! That is, be earnestly desirous of it, and with all haste follow after it! So that ye may be found of him in peace! Without spot and blameless! 

Oh, the blessedness of them who shall be so found by him when he shall come to renew all things! 

To be found of him in peace is the positive way of stating what is negatively expressed in: without spot, and blameless. To be found in peace means that you are so discovered by the Lord when he comes again as being in perfect harmony with him and his will. All the natural enmity, the rebellion and hatred of your old nature is removed. It means that you will be found of him with all the love of your heart going out to him, as being righteous as he is righteous, and holy as he is holy. It means that you will be living and walking as his covenant friend in the world, and expecting the judgment of his favor, which shall declare unto you: "Come ye blessed, inherit the kingdom which I have prepared for you." And to be without spot and blameless means that he will find you unsullied from the world, free from all vice, wholly unblemished, pure in his sight. It means that you will appear before him irreprehensible, beyond all censure. 

Oh, beloved, make no mistake about it, and do not fall in the blundering error that somehow you can of yourself bring about this relationship of peace, and that you can of yourself be so found as to be without spot and blameless. You must remember that sanctification, as is true of all of our salvation, is entirely God's work of grace in us. You must remember, too, that this work of grace is preceded by another work of grace in us whereby he has begotten us again unto a living hope by the resurrection of Christ from the dead. We have been regenerated unto a living hope. 

Regeneration is the first principle, the beginning of the life of the new creation which we expect him to bring out of the old which shall pass away. It is this grace that cannot perish, while all else, even your old nature, passes away. And it is this grace of regeneration that is the casual ground of his work of sanctification within us. It dwells in our hearts, motivates our entire life, connects us with the living Christ who is the head of the coming new world. Out of the regenerated heart, from which proceeds all your thinking, willing, and desiring, yea, all the issues of your life, comes the holy expectation, the longing for the new. 

Be diligent, therefore . . . Beloved! Also in this new year! 

Which you will find has really nothing new in it at all, except a new period of time. All the rest is really an old world, a world since the flood that is rushing to its final destruction, the conflagration. 

In that world, in which you are expecting the new, make haste to be holy as he is holy. . . . 

That you may be found of him in peace! 

At his coming!


This excerpt was taken from a meditation written by Rev. Marinus Schipper printed in the January 1, 1972 issue of the Standard BearerRead the full article


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