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Here is another close parallel with Eph. 2: 9, 10, "by grace are ye saved"; yes, but
grace does not stop there; the same grace that saves now teaches us to "live. . . .
looking for that blessed hope". The Saviour for Whom we wait gave Himself for us,
(1) that He might redeem us from all iniquity, and (2) purify unto Himself a peculiar
people zealous of good works. There should be an enthusiasm for these good works, as it
is such a joy to be able at last to accomplish anything worthy of the name. Redemption
from the bondage of sin and death has placed us in a position where for the first time in
our lives we can attempt with any hope of success "good works". Such are indeed a
"peculiar people"; for how few there seem to be who are "zealous" for good works, and
who realize that this indeed is one of the ends of that redemption which is not of works.
Titus 3: 14, speaking of good works, adds "that they be not UNFRUITFUL". The
tree is supposed to be rooted; salvation has already taken place, and good works are as
"natural" as grapes on a vine. Their absence should cause surprise and enquiry. The
same teaching is found in II Tim.: there works are repudiated where salvation is
concerned, and inculcated when saintship and service are concerned:--
"Who hath saved us. . . . NOT according to our works, but according to His own
purpose and grace, which was given us in Christ Jesus before the age times" (1: 9).
The exclusion of works is complete, for if our salvation was according to the grace
that was given us so long ago, or, to take the parallel word of Ephesians, if we were
chosen in Him before the foundation of the world, how can works possibly enter into the
question? Yet, strong as this passage is, the same epistle, speaking to the same men,
says:--
"If a man shall purge HIMSELF from these, he shall be a vessel unto honour,
sanctified, and meet for the master's use, and prepared unto every good word" (2: 21).
The means to be used for this desired end are suggested in 3: 16, 17:--
"All scripture. . . . that the man of God may be perfect, thoroughly furnished unto
all good works."
Again, I Tim. 2: 10 links the profession of godliness with good works; the very
desire to fulfil the office of a bishop is set down as desiring a "good work" (3: 1). The
widow who was to be taken into the number (presumably of those who were supported
by the Church), was to be "well reported of for good works. . . . diligently following
every good work" (5: 10), a qualification which must have been one of a high standard.
Good works, while finding no place in our salvation, form a foundation against the time
to come (6: 19). Time would fail to tell of all those who "wrought righteousness,
obtained promises", who chose to live as strangers and pilgrims, who chose affliction
rather than the pleasures of sin for a season. Think of the Philippians, who although
instructed by the example of the apostle to count all things loss, and to desire that
righteousness which is not of the law, nevertheless were instructed by that same apostle
to "work out" their own salvation with fear and trembling. Not "work for" salvation, be
it noted; against that idea all Scripture is ranged, but upon possessing salvation, to work it
out as one would a gold mine, to be fruitful, as does a branch that abides in the vine--this