Good Works of Unsaved People and Their Significance
The concept of good works performed by unsaved individuals is a complex and debated topic across various Christian traditions. The Bible acknowledges that people can perform good deeds regardless of their spiritual state, as seen in 1 Timothy 5:25, which notes that "there are good works that are obvious" [1]. Similarly, Titus 3:14 encourages believers to "maintain good works for necessary uses" [2].
Reformed traditions generally emphasize that good works are a fruit of salvation, not a means to achieve it. John Calvin argues that Scripture dissuades us from confidence in works and that our salvation is procured through faith alone [3]. Charles Hodge further explains that good works are a result of sanctification and are not the cause of salvation [4]. In this view, unsaved individuals may perform actions that appear good but lack the true spiritual value because they are not rooted in faith.
In contrast, Catholic scholastic theology, as represented by Thomas Aquinas, suggests that good works can have a positive value even when performed by those not in a state of grace. Aquinas discusses the revival of "dead" works through penance, implying that previous good deeds can be revived and regain their meritorious value [5]. This perspective underscores the potential for good works to have a role in the spiritual life of individuals, even if they are not currently in a state of grace.
The significance of good works is also discussed in the context of their reward. Calvin notes that God rewards the works of the faithful, not because they are meritorious in themselves, but because of God's gracious acceptance of them through Christ [9]. This view is echoed in the Thirty-Nine Articles of Religion, which affirm that sacraments and good works are signs of God's grace and will towards us [8].
The patristic tradition, as represented by Augustine, emphasizes that salvation is not achieved through good works or human will but through God's grace [6]. This perspective is in line with the Reformed emphasis on salvation by grace alone.
The value and significance of good works performed by unsaved individuals remain a point of contention. While some traditions see such works as having limited or no spiritual value, others attribute a certain worth to them. The Jewish rationalist tradition, as seen in Abraham Ibn Ezra's commentary on Exodus, highlights the inherent worth of certain actions like tzedaka and acts of loving kindness, suggesting a broader understanding of good works beyond strictly Christian contexts [7].
Sources
- 1 Timothy “In the same way also there are good works that are obvious, and those that are otherwise can’t be hidden. -- 1 Timothy 5:25”
- Titus “Let our people also learn to maintain good works for necessary uses, that they may not be unfruitful. -- Titus 3:14”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 69: Scripture dissuades us from all confidence in works. Fifth answer, showing that we have no ground of boasting. 17. Sixth answer, showing, in regard to four different classes, that works have no part in procuring our salvation. 1. The efficient cause is the free love of the Father. 2. The material cause is Christ acquiring righteousness for us. 3. The instrumental cause is faith. 4. The final cause the display of the divine justice and praise of the divine goodness. 18. A second objection, founded on the glorying of saints. An answe”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 33: § 4. The Fruits of Sanctification, or Good Works. Their Nature. The fruits of sanctification are good works. Our Lord says “A good tree bringeth not forth corrupt fruit; neither doth a 232 corrupt tree bring forth good fruit, For every tree is known by his own fruit: for of thorns men do not gather figs, nor of a bramble bush gather they grapes.” ( Luke vi. 43, 44 .) By good works, in this connection, are meant not only the inward exercises of the religious life, but also outward acts, such as can be seen and appreciated by others. There ”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Third Part (Tertia Pars), Of the Recovery of Virtue by Means of Penance, Art. 5: Article: Whether deeds deadened by sin, are revived by Penance? I answer that, Some have said that meritorious works deadened by subsequent sin are not revived by the ensuing Penance, because they deemed such works to have passed away, so that they could not be revived. But that is no reason why they should not be revived: because they are conducive to eternal life (wherein their life consists) not only as actually existing, but also after they cease to exist actually, and as abiding in ”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 3: Augustine — On the Holy Trinity — CHAP. 30.--MEN ARE NOT SAVED BY GOOD WORKS, NOR BY THE FREE DETERMINATION OF THEIR OWN WILL, BUT BY THE GRACE OF GOD THROUGH FAITH.: But this part of the human race to which God has promised pardon and a share in His eternal kingdom, can they be restored through the merit of their own works? God forbid. For what good work can a lost man perform, except so far as he has been delivered from perdition? Can they do anything by the free determination of their own will? Again I say, God forbid. For it was by the evil use of his free-will that man destro”
- Sefaria (Jewish (Rationalist)) “Abraham Ibn Ezra on Exodus 18:20: AND THE WORK THAT THEY MUST DO. The reference is to positive precepts which are observed by action. Most of them are not positive commandments that stand by themselves 210 That is, that the act itself is of inherent worth, such as belief in God, tzedaka, acts of loving kindness. but serve as a reminder, such as the Sabbath, 211 Which bears testimony that God created heaven and earth. See Ex. 20:11. the Festivals, 212 Each of which serves as a reminder of a historical or theological proof. For example, Passover commemorates the Exodus from Egypt, Sukkot the boo”
- Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), Section 261: Sacraments ordained of Christ be not only badges or tokens of Christian men's profession, but rather they be certain sure witnesses, and effectual signs of grace, and God's good will towards us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our Faith in him.”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 72: agreement to the observance of his law. I admit, therefore, that the works of the faithful are rewarded with the promises which God gave in his law to the cultivators of righteousness and holiness; but in this reward we should always attend to the cause which procures favor to works. This cause, then, appears to be threefold. First, God turning his eye away from the works of his servants which merit reproach more than praise, embraces them in Christ, and by the intervention of faith alone reconciles them to himself without the aid ”