Boundary Markers or Neither Good nor Bad Works?

How one should interpret the word "works" (Gk., ergon) when Paul speaks of our not being justified by works, or elected by works, depends on the context (as interpretation of any word always depends on context). And at least in some instances, the law of Moses is definitely not in view and so "works" cannot be restricted to, or mean anything like, "boundary markers," that is, sabbath, circumcision, and food laws; or faithfulness to the Mosaic law (as in the writings of James D. G. Dunn; see, for an example of the latter, his commentary on Rom. 9:11).

The reason for this, in some texts anyway, is that the "works" in view occur before the law was given. See, for example, Rom. 4:1-4; 9:11. Abraham did not have the Mosaic law, nor did Jacob and Esau (although Jacob and Esau would have had circumcision). So "works" in such contexts must have a broader meaning like "anything one does to try to earn or merit something" (as in Rom. 4:1-4) or "anything good or bad whatever, morally speaking" (as in Rom. 9:11).

The Doers of the Law Will Be Justified

Will future justification depend on our works? That depends in part on how one defines the term justification and what one means by depend on our works. Works will not function as the ground or basis of a right standing or acceptance with the holy God of perfect rectitude who demands utter essential righteousness. The blood and righteousness of the risen Jesus alone provide that all-sufficiently. But works will be necessary to be declared just on the Last Day, the day of reckoning and reward or punishment. One text in particular makes this crystal clear: Rom. 2:13.

I know that good commentators and Gospel lovers think that Paul is speaking hypothetically (the same sort of thing is often said of the warning passages in Hebrews). But such does not consider evenhandedly Paul's plain language and the flow of thought. Without spending time on the exegesis here, I'll simply commend what I think the text is saying. Romans 1 indicts the Gentiles, those without the law. Romans 2 turns toward indicting the Jews, the "keepers" of the law. And Rom. 2:12-16 functions as part of that indictment, showing that some Gentiles will be justified apart from the law. That is, those Gentiles who are doers of the law, having "the work of the law written on their hearts" (Rom. 2:15; cf. Jer. 31:33; Ezek. 36:26-27)—they will be justified.

To understand what is being asserted here, let me say what is not being said. Romans 2 is emphatically not saying that the deeds of these doers of the law function as the basis or ground of this future justification in view. Future justification, in the sense of being declared righteous justly before a holy and righteous God, depends wholly on Jesus' blood and righteousness (Rom. 1:17; 3:21-26; 4:1-8; 5:18-19; 10:4). But what is being asserted is that only those who are doers of the law, who are fulfilling it (Rom. 13:8-10)—they alone will be declared righteous (and will be declared so for Jesus' sake), but not because they are doers of the law, and certainly not because they are mere possessors of the law.

Yet this doing of the law (doing deeds of love flowing from vital union with Jesus in the Spirit of love), since it necessarily flows from the faith that does justify—this doing is necessary (it has to be there or there is no saving faith), and it authenticates the justified. Good deeds therefore are necessary for salvation, but not at all as the ground or basis of God's giving the gift of salvation. That gift is free, received by faith alone apart from works of the law, purchased at infinite cost by Christ's atonement, offered freely to the sinner in Jesus' blood and righteousness. And this receiving of the gift through faith alone will be the way the justified sinner enters heavenly reward at the judgment as well—receiving God's free acceptance and "well done" in Christ as total gift. No ground for boasting! None! Whatever!

Consequently, there will be no one on the day of judgment who will be justified who has not in some measure been a doer of the law. For only those who truly believe, and are justified by faith alone, do what the law calls for, namely, reborn deeds of love in conscious dependence on the grace of Jesus alone. So the doers of the law, and the doers alone (not those who merely possess it)—they will be justified. And in Romans 2 this functions as a polemic against those Jews who thought that mere possession of the Torah guaranteed a right standing in covenant with God.

Jesus' Last Sermon

This Lord's Day sermon at NCC should be compulsory listening in the evangelical world as a model of how Matt. 25:31-46 needs to be understood and applied. In the hands of many sinners and preachers and teachers, who should be ashamed, it's been mangled almost beyond recognition in our day. But O'Donnell brings the clear teaching of Jesus with clear instruction as a workman who need not be ashamed, accurately handling the word of truth.

Works Necessary for Salvation in Luther's Theology?

I cite the following approvingly. Don't ever let any Roman Catholic say that works are not essential in Luther, not to mention the Protestant stream (flowing from Scripture, as it does).

From the Preface to the Wittenberg Edition of Luther's Writings:

Neither councils, fathers, nor we, in spite of the greatest and best successes possible will do as well as the Holy Scriptures, that is, as well as God himself has done. (We must, of course, also have the Holy Spirit, faith, godly speech, and works, if we are to be saved.)   

—Luther's  Works, vol. 34, Career of the Reformer, p. 284.