Calvin on "works of the law"

Here is a quote from Calvin, concerning Paul's phrase in Romans 3:20, "works of the law":

Therefore by the works of the law, etc. It is a matter of doubt, even among the learned, what the works of the law mean. Some extend them to the observance of the whole law, while others confine them to the ceremonies alone. The addition of the word law induced Chrysostom, Origen, and Jerome to assent to the latter opinion;for they thought that there is a peculiar intimation in this appendage, that the expression should not be understood as including all works. But this difficulty may be very easily removed: for seeing works are so far just before God as we seek by them to render to him worship and obedience, in order expressly to take away the power of justifying from all works, he has mentioned those, if there be any, which can possibly justify; for the law hath promises, without which there would be no value in our works before God. You hence see the reason why Paul expressly mentioned the works of the law; for it is by the law that a reward is apportioned to works. Nor was this unknown to the schoolmen, who held it as an approved and common maxim, that works have no intrinsic worthiness, but become meritorious by covenant. And though they were mistaken, inasmuch as they saw not that works are ever polluted with vices, which deprive them of any merit, yet this principle is still true, that the reward for works depends on the free promise of the law. Wisely then and rightly does Paul speak here; for he speaks not of mere works, but distinctly and expressly refers to the keeping of the law, the subject which he is discussing.

As to those things which have been adduced by learned men in defense of this opinion, they are weaker than they might have been. They think that by mentioning circumcision, an example is propounded, which belonged to ceremonies only: but why Paul mentioned circumcision, we have already explained; for none swell more with confidence in works than hypocrites, and we know that they glory only in external masks; and then circumcision, according to their view, was a sort of initiation into the righteousness of the law; and hence it seemed to them a work of primary excellence, and indeed the basis as it were of the righteousness of works. — They also allege what is said in the Epistle to the Galatians, where Paul handles the same subject, and refers to ceremonies only; but that also is not sufficiently strong to support what they wish to defend. It is certain that Paul had a controversy with those who inspired the people with a false confidence in ceremonies; that he might cut of this confidence, he did not confine himself to ceremonies, nor did he speak specifically of what value they were; but he included the whole law, as it is evident from those passages which are derived from that source. Such also was the character of the disputation held at Jerusalem by the disciples.

But we contend, not without reason, that Paul speaks here of the whole law; for we are abundantly supported by the thread of reasoning which he has hitherto followed and continues to follow, and there are many other passages which will not allow us to think otherwise. It is therefore a truth, which deserves to be remembered as the first in importance, — that by keeping the law no one can attain righteousness. He had before assigned the reason, and he will repeat it presently again, and that is, that all, being to a man guilty of transgression, are condemned for unrighteousness by the law. And these two things — to be justified by works — and to be guilty of transgressions, (as we shall show more at large as we proceed,) are wholly inconsistent the one with the other. — The word flesh, without some particular specification, signifies men;though it seems to convey a meaning somewhat more general, as it is more expressive to say, “All mortals,” than to say, “All men,” as you may see in Gallius.

(from Calvin's Commentary on Romans)

Here Calvin argues against those who confine "works of the law" to "the ceremonies alone". But Calvin says "that Paul speaks here of the whole law". I find this interesting because of recent controversies over the phrase "works of the law", as interpreted by those branded as "New Perspective". Some (along the lines of N T Wright) speak of "works of the law" as those distinctive aspects of Torah which marked out the Jews as the people of God, things such as circumcision, food laws etc. It is not about a moralistic righteousness, a "pulling oneself up by his own moral bootstraps". Particularly they are arguing against an interpretation of "works of the law" which read into Paul a context of medieval merit-emphasising theology.While probably not exactly the same, this seems similar to the interpretation of "works of the law" as referring to "the ceremonies alone" (which, significantly, Calvin attributes to pre-medieval writers, like "Chrysostom, Origen, and Jerome"). Yet it seems that to hold a more confined view of "works of the law" is branded as unorthodox in some circles, and one is liable to come under fire for holding such a view, as if nobody in their right mind could think that Paul didn't mean some kind of 100% perfect, moral self-meriting of justification before God. While Calvin certainly held to a position which would perhaps be more popular amongst Reformed Evangelicals today, yet we would be wise to recognise with him that, "It is a matter of doubt, even among the learned, what the works of the law mean".

Wright quote on "Easter" (from Hillsong site)

This morning I saw a quote I liked when I was looking at the blog of Brian Houston from Hillsong. It is a great quote about "Easter" by Tom Wright:

Theologian Tom Wright once said, "Easter is the central event of world history, the moment towards which everything was rushing and from which everything emerges new." (Houston source is here)

As I meditated on this thought, I was reminded that Christ's death and resurrection are not only the cosmic pivot point of all history, but they also provide the paradigm of the Christian life. First we share in suffering, before we share in the resurrection. First we must practice putting to death sin in our lives, before we experience the freedom of life in Christ. Here are a few Scriptures where God tells us this:

But what things were gain to me, these I have counted loss for Christ. Yet indeed I also count all things loss for the excellence of the knowledge of Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them as rubbish, that I might gain Christ and be found in Him, not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith; that I may know Him and the power of His resurrection, and the fellowship of His sufferings, being conformed to His death, if, by any means, I may attain to the resurrection from the dead. (Philippians 3:7-11; NKJV)

For as the sufferings of Christ abound in us, so our consolation also abounds through Christ. Now if we are afflicted, it is for your consolation and salvation, which is effective for enduring the same sufferings which we also suffer. Or if we are comforted, it is for your consolation and salvation. And our hope for you is steadfast, because we know that as you are partakers of the sufferings, so also you will partake of the consolation. For we do not want you to be ignorant, brethren, of our trouble which came to us in Asia: that we were burdened beyond measure, above strength, so that we despaired even of life. Yes, we had the sentence of death in ourselves, that we should not trust in ourselves but in God who raises the dead, who delivered us from so great a death, and does deliver us; in whom we trust that He will still deliver us (2 Corinthians 1:5-10; NKJV)

What shall we say then? Shall we continue in sin that grace may abound? Certainly not! How shall we who died to sin live any longer in it? Or do you not know that as many of us as were baptized into Christ Jesus were baptized into His death? Therefore we were buried with Him through baptism into death, that just as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been united together in the likeness of His death, certainly we also shall be in the likeness of His resurrection, knowing this, that our old man was crudified with Him, that the body of sin might be done away with, that we should no longer be slaves of sin. For he who has died has been freed from sin. Now if we died with Christ, we believe that we shall also live with Him, knowing that Christ, having been raised from the dead, dies no more. Death no longer has dominion over him. For the death that He died, he died so sin once for all; but the life that He lives, He lives to God. Likewise you also, reckon yourselves to be dead indeed to sin, but alive to God in Christ Jesus our Lord. (Romans 6:1-11; NKJV)

Judgment by Works, Good Works, and James Montgomery Boice

In preparing for a Bible study on Matthew 25, I read a little of a James Boice commentary. Commenting on the parable of the talents, it was refreshing to read what he said about the necessity of good works in the Christian life (although his emphasis on the second coming may be a little misplaced at this point). It sometimes seems that we "evangelicals" are so afraid of moralism and legalism, or perhaps worse(!), Romanism, that we no longer believe in morality and good works!

Here are some excerpts from Boice:

The second, somewhat surprising lesson of this parable (and the next as well) is the emphasis on works, indeed, on a judgment by works. That sometimes troubles Protestants, who have been taught that salvation is by grace alone through faith apart from works. In the parable of the talents, however, judgment is based on the use or misuse of the talents. In the second parable, it is based on the care or neglect of those who were hungry, thirsty, strangers, naked, sick, or imprisoned.
...
Does that mean we are saved by works after all? Were the reformers wrong? No, but these passages do reveal the necessity of works following faith--if we are truly born again. There is an unbreakable connection between what we believe and what we do. We believe the gospel because we have been born again, and those who have been born again will always and inevitably begin to live out the superior moral life of Christ within them. The new nature does not manifest itself fully all at once. But if we are justified, we will have it, and it will increasingly and inevitably express itself in faithful and loving service to our Master, Jesus Christ.

We are not justified by works. If we are trying to be justified by works, we are not Christians. But neither can we claim to be Christians if we do not have works. If we are not working for Christ, we are not justified....

D. A. Carson wrote, "It is not enough for Jesus' followers to 'hang in there' and wait for the end. They must see themselves for what they are--servants who owe it to their Master to improve what he entrusts to them. Failure to do so proves they cannot really be valued disciples at all."

(from pp 534-536 of Vol. 2)

Paul wrote to Titus, "Remind them... to be ready for every good work... those who have believed in God should be careful to maintain good works... And let our people also learn to maintain good works, to meet urgent needs, that they may not be unfruitful." (Titus 3, NKJV) May God forgive my neglect of good works, and may he help us to work harder for him who loved us and gave himself for us!