Paul's Teaching on Works as Filthy Rags
Paul's teaching on works as "filthy rags" is rooted in his letter to the Philippians, where he writes, "I count all things to be loss on account of the surpassing value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things, and count them but rubbish, that I may gain Christ" (Phil 3:8, NASB). The term "rubbish" is translated from the Greek word "σκύβαλα" (skybalon), which refers to refuse or excrement. This strong language is used to convey the idea that human works, when compared to the value of Christ and salvation through faith, are worthless [3].
In the view of some Reformed theologians, such as John Calvin, Paul's statement reflects the total depravity of human nature. Calvin interprets Paul's words in Philippians 3:8 as an expression of the corruption of human works, arguing that even the best deeds done by humans are tainted by sin. He supports this view by referencing other Pauline passages, such as Romans 3:10-12, where Paul quotes Psalm 14:1-3, stating that "there is none righteous, no, not one" [3].
This understanding is not unique to Reformed theology. The early Church Father, John Chrysostom, also emphasizes the importance of humility in the Christian life, warning against the pride that can come from relying on one's own works. In his Homilies on Galatians, Chrysostom cautions against the dangers of self-deception and the need for Christians to recognize their own limitations [4].
However, the interpretation of Paul's teaching on works as "filthy rags" is not uniform across Christian traditions. Some traditions, such as Eastern Orthodoxy, emphasize the importance of good works as a manifestation of the Christian life, while still maintaining that salvation is by faith. In this view, good works are seen as the fruit of a life transformed by Christ, rather than as a means of earning salvation [1].
The concern that Paul's teaching on justification by faith might lead to antinomianism – the idea that believers are free to sin because their sins are forgiven – is addressed by Paul himself in his letter to the Romans. He anticipates this objection, stating that it is a misrepresentation of his teaching (Rom 3:8, 6:1) [5]. According to some Protestant academics, Paul's response to this objection is to emphasize the transformative power of the Gospel, which leads believers to live a life of obedience to God [2].
The patristic tradition also provides insight into the nuances of Paul's teaching. Augustine, for example, discusses the context in which Paul made statements that might be seen as accommodating Jewish customs, highlighting the apostle's compassion and willingness to identify with his audience. This nuanced understanding of Paul's teaching underscores the complexity of his views on works and faith [6].
Sources
- 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 ”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 20: ground of our justification. 140 7. This still further and most decisively appears from the grand objection to his doctrine which Paul was constantly called upon to answer. That objection was, that if our personal goodness or moral excellence is not the ground of our acceptance with God, then all necessity of being good is denied, and all motive to good works is removed. We may continue in sin that grace may abound. This objection has been reiterated a thousand times since it was urged against the Apostles. It seems so unreasonable and so”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 69: describes all the sons of Adam by such terms as these: “The heart is deceitful above all things, and desperately wicked.” “The imagination of man’s heart is evil from his youth.” “The Lord knoweth the thoughts of man that they are vanity.” “They are all gone aside: they are altogether become filthy; there is none that does good, no, not one.” In short, that they are flesh , under which name are comprehended all those works which are enumerated by Paul; adultery, fornication, uncleanness, lasciviousness idolatry witchcraft, hatred, ”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: Homily XVII. 1 Timothy vi. 2–7 “These things teach and exhort. If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the doctrine which is according to godliness; he is proud, knowing nothing, but doting about questions and strifes of words, whereof cometh envy, strife, railings, evil surmisings, perverse disputings of men of corrupt minds, and destitute of the truth, supposing that gain is godliness: from such withdraw thyself. But godliness with contentment is great gain”
- Romans (Protestant academic) “Tyndale House on Romans 3:8: 3:8 some people even slander us: Paul is referring to misrepresentations about his teaching on justification by faith. If a person is made right with God by faith alone, through God’s grace and apart from works, it could seem as if the Good News allows believers to sin because their sin is forgiven when confessed (see 6:1). One of Paul’s purposes is to help the Roman Christians understand that such misunderstandings are without basis.”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 1: Augustine — Confessions, Letters — CHAP. III.--3. In your exposition of the Epistle of Paul to the Galatians I have found one thing which causes me much concern. For if it be the case that statements untrue in themselves, but made, as (part 3): not that he pretended to be what he was not, but that he felt with true compassion that he must bring such help to them as would be needful for himself if he were involved in their error. Herein he exercised not the subtlety of a deceiver, but the sympathy of a compassionate deliverer. In the same passage the apostle has stated the princip”