Overview

Having confessed justification by faith alone, the Confession now shows that this faith bears fruit. Good works are only those God has commanded; they are the necessary fruits of true faith, wrought by the Spirit, yet they cannot merit pardon or eternal life. They evidence faith, adorn the gospel, and are accepted in Christ — but always as the fruit of grace, never its price.

The Confession, Section by Section

16.1 — What good works are

Good works are only such as God hath commanded in his holy Word, and not such as, without the warrant thereof, are devised by men, out of blind zeal, or upon any pretence of good intention.

Scripture Proofs (ESV):

“In vain do they worship me, teaching as doctrines the commandments of men.” (Matt. 15:9, ESV)

Further proofs: Mic. 6:8; Rom. 12:1–2; Heb. 13:21; Isa. 29:13; 1 Sam. 15:21–23.

Exposition: The standard of good is God’s revealed will (cf. 1.6; 20.2), not human invention or sincerity. Zeal and good intentions do not make a work good; God’s command does. This guards against will-worship.

16.2 — Works as fruit and evidence

These good works, done in obedience to God’s commandments, are the fruits and evidences of a true and lively faith: and by them believers manifest their thankfulness, strengthen their assurance, edify their brethren, adorn the profession of the gospel, stop the mouths of the adversaries, and glorify God.

Scripture Proofs (ESV):

“…let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.” (Matt. 5:16, ESV)

“So also faith by itself, if it does not have works, is dead.” (James 2:17, ESV)

Further proofs: 2 Pet. 1:5–10; 2 Cor. 9:2; Titus 2:5, 9–12; 1 Pet. 2:12, 15; Eph. 2:10.

Exposition: Good works are “the fruits and evidences of a true and lively faith.” They do not produce salvation but flow from it (cf. 11.2). Their purposes are rich: gratitude to God, strengthened assurance, the building up of others, the adorning of the gospel, the silencing of critics, and the glory of God.

16.3 — The Spirit the source; yet diligence required

Their ability to do good works is not at all of themselves, but wholly from the Spirit of Christ. And that they may be enabled thereunto, beside the graces they have already received, there is required an actual influence of the same Holy Spirit to work in them to will and to do of his good pleasure: yet are they not hereupon to grow negligent, as if they were not bound to perform any duty unless upon a special motion of the Spirit; but they ought to be diligent in stirring up the grace of God that is in them.

Scripture Proofs (ESV):

“for it is God who works in you, both to will and to work for his good pleasure.” (Phil. 2:13, ESV)

Further proofs: John 15:4–6; 2 Cor. 3:5; Phil. 2:12; Heb. 6:11–12; 2 Pet. 1:3, 5, 10–11.

Exposition: The beautiful balance of Philippians 2:12–13. All ability is “wholly from the Spirit of Christ” (we can do nothing apart from the vine), yet believers must “be diligent” — not waiting passively for impulses but “stirring up the grace of God.” God works in us, therefore we work out. Grace does not make us lazy; it makes us labor.

16.4–16.5 — No supererogation; no merit

They who, in their obedience, attain to the greatest height which is possible in this life, are so far from being able to supererogate, and to do more than God requires, as that they fall short of much which in duty they are bound to do.

We cannot, by our best works, merit pardon of sin, or eternal life, at the hand of God, by reason of the great disproportion that is between them and the glory to come… and as they are good, they proceed from his Spirit; and as they are wrought by us, they are defiled, and mixed with so much weakness and imperfection, that they cannot endure the severity of God’s judgment.

Scripture Proofs (ESV):

“So you also, when you have done all that you were commanded, say, ‘We are unworthy servants; we have only done what was our duty.’” (Luke 17:10, ESV)

“We have all become like one who is unclean, and all our righteous deeds are like a polluted garment.” (Isa. 64:6, ESV)

Further proofs: Rom. 3:20; 4:2, 4, 6; Gal. 5:22–23; Eph. 2:8–9; Ps. 143:2; Job 9:2–3.

Exposition: Two demolitions of merit. We cannot do more than required (no surplus “merit” to bank or share), and we cannot do enough to earn anything — even our best works are “defiled, and mixed with so much weakness.” Compared to the infinite glory to come, and judged by God’s perfect standard, our righteousness is a “polluted garment.” This is why justification can never rest on works.

16.6–16.7 — How believers’ works are accepted; the works of the unregenerate

Notwithstanding, the persons of believers being accepted through Christ, their good works also are accepted in him; not as though they were in this life wholly unblameable and unreprovable in God’s sight; but that he, looking upon them in his Son, is pleased to accept and reward that which is sincere, although accompanied with many weaknesses and imperfections.

Works done by unregenerate men, although for the matter of them they may be things which God commands… yet, because they proceed not from an heart purified by faith… they are therefore sinful, and cannot please God.

Scripture Proofs (ESV):

“Through him then let us continually offer up a sacrifice of praise to God… for such sacrifices are pleasing to God.” (Heb. 13:15–16, ESV)

“And without faith it is impossible to please him.” (Heb. 11:6, ESV)

Further proofs: Eph. 1:6; 1 Pet. 2:5; Gen. 4:5; Matt. 6:2, 5; Rom. 14:23; Hag. 2:14.

Exposition: Here is the gospel logic of Christian obedience. Our works, imperfect as they are, are “accepted in him” — God looks on them through His Son and is pleased to accept and reward what is sincere, despite its flaws. The believer’s imperfect obedience is welcomed not because it meets the standard but because the worker is in Christ. By contrast, even outwardly good deeds of the unregenerate, lacking faith, “cannot please God” — because “without faith it is impossible to please him.”

Doctrinal Summary

Good works are those God commands, the necessary fruits and evidences of living faith, wrought wholly by the Spirit of Christ yet requiring the believer’s diligence. They cannot merit pardon or eternal life — being imperfect and owed in any case — but, with the persons who do them, they are accepted and rewarded in Christ. The works of the unregenerate, however outwardly good, cannot please God, for they proceed not from faith.

Connections

• WLC Q78 (the imperfection of sanctification), Q97 (the special use of the moral law to the regenerate), Q99 (rules for understanding the commandments).
• WSC Q39–40 — the duty God requires; the rule of obedience (the moral law).
• WCF 11.2 (faith never alone but works through love), WCF 13 (sanctification), WCF 19 (the moral law as the rule of good works).
• Loci: Good works / Christian obedience; the relationship of faith and works; the third use of the law.

Pastoral & Practical Significance

This chapter holds together two truths the human heart loves to split apart. Against legalism: your works cannot merit pardon or eternal life — even your best is a polluted garment, so rest your acceptance on Christ alone (ch. 11). Against antinomianism: true faith always works; works are the necessary fruit and evidence of a living faith, and a faith that produces none is dead (16.2; James 2:17). The deepest comfort here is 16.6: God accepts your imperfect obedience in Christ. You need not wait until your works are flawless to offer them; the Father, “looking upon them in his Son,” delights to accept and even reward the sincere efforts of His children, weaknesses and all. So serve freely — not to be accepted, but because in Christ you already are.

For Reflection

• Do I subtly treat my good works as the ground of my acceptance, or as the grateful fruit of an acceptance already secured in Christ?
• Where am I waiting passively for the Spirit instead of “stirring up the grace of God that is in me”?
• How does knowing my imperfect works are “accepted in him” free me to serve God with joy rather than anxiety?