The Staunch Calvinist

"Absolute sovereignty is what I love to ascribe to God." - Jonathan Edwards


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1689 Baptist Confession Chapter 14: Of Saving Faith - Commentary

... we will have more to say about this kind of faith (see here). We will go into more detail about saving faith in paragraph 2.

Temporal Faith

Temporary faith is explicitly mentioned in Scripture, specifically in Luke 8:13. In the Parable of the Sower, they are they who fall upon the rock, receive the word with joy. They believe the truths about Christianity but have no root in them. Therefore, they cannot stand at the time of testing and thus, they fall away. John Gill observes that “their faith is a temporary one, like that of Simon Magus; which shows it is not True Faith; for that is an abiding grace, Christ, who is the author, is the finisher of it, and prays for it, that it fail not.”[20] According to A. H. Strong, “Temporary faith is as irrational and valueless as temporary repentance. It perhaps gained temporary blessing in the way of healing in the time of Christ, but, if not followed by complete surrender of the will, it might even aggravate one’s sin; see John 5:14”[22]. In paragraph 3, we discuss temporal faith in more detail.

Historical Faith

There is also another category of faith, which is similar to temporal faith in that it is not saving. But historical faith is usually the name given to the kind of faith which people have who believe the truths of the Bible. A lot of people, who even claim to be Christian, have historical faith. Historical faith is that kind of faith that believes that Christ is the Son of God; that He has come to save us; that He died and resurrected. It may believe a lot of orthodox doctrines. But what makes historical faith non-saving is the fact that the person does not, through faith, embrace Christ as his own, in Whom he finds all that he needs. It is not the kind of faith that finds no hope other than in Christ. It is not that kind of faith by which we are united with Christ. It is not that kind of faith that causes us to love and worship Christ. Strong observes that “this historical faith is not without its fruits. It is the spring of much philanthropic work. There were no hospitals in ancient Rome. Much of our modern progress is due to the leavening influence of Christianity, even in the case of those who have not personally accepted Christ.”[22] It is that kind of faith that most people in the western world have, who have been raised in a Christian environment. James, in rebutting those who claim faith without works, says, “You believe that God is one; you do well. Even the demons believe—and shudder!” (Jas. 2:19). The mere belief of true facts is never saving. We must believe in these facts, but we must also believe that we have an interest in these facts. We are not saved because we believe that Christ died for sinners. We are saved because we place our hope in Christ Who died for our sin also. Robert Dabney lays out the differences between historical and saving faith out:

It is certainly true that historical faith does not believe all the propositions embraced by saving faith, nor the most important of them. Cat. que. 86. It believes, in a sense, that Christ is a Savior, but does it believe that all its best works are sins; that it is a helpless captive to ungodliness; that sin is, at this time, a thing utterly undesirable in itself for that person; and that it is at this moment, a thing altogether to be preferred, to be subdued unto holiness and obedience in Jesus Christ? No, indeed; the true creed of historical faith is that “I am a great sinner, but not utter; that I shall ini...

1689 Baptist Confession Chapter 11: Of Justification - Commentary

...trongreceiving and resting on Christ and His righteousness, is the only instrument of justification (Rom. 1:17; Gal. 2:16; Phil. 3:9). We are declared righteous by faith alone and not by faith plus our works or anything else. This is Sola Fide. But it should not be thought that this faith is alone in the person justified, but is ever accompanied with all other saving graces (Gal. 5:6; Jas. 2:17, 22, 26; Titus 2:11-14). We are saved by faith alone, but this faith is not alone. It is not a dead faith, but worketh by love (Gal. 5:6). Good works are the fruit of True Faith. They are not a ground of justification, they are fruits which demonstrate our justification.

The Case for Sola Fide

It is by faith alone that we are saved from God’s wrath and welcomed into a loving relationship with Him. Faith alone is the instrument, which is given to us by God so that we would be brought into His fold. Manifold are the passages which mention saving faith alone (which is always accompanied by repentance, Acts 20:21) as the condition or instrument of justification. But Roman Catholics may object that the Bible nowhere says “faith alone” and the only places where that phrase appears is in James 2:24 when it’s in the negative. We will deal with that below. But when we read of faith being the instrument of justification and in the same verse excluding works, then we are justified (intended pun) to say that the Bible teaches that faith alone is the sole instrument of justification. Romans 3 is my favorite passage on justification. It’s clear and to the point. The Holy Spirit says—

Rom. 3:28-30 For we hold that one is justified by faith apart from works of the law. 29 Or is God the God of Jews only? Is he not the God of Gentiles also? Yes, of Gentiles also, 30 since God is one—who will justify the circumcised by faith and the uncircumcised through faith.

What are the works of the Law but the things that God delights in and has commanded in the Mosaic Law, including the Ten Commandments? But still, Paul says that is not the way that we are justified. That is not the way that we are declared righteous before the thrice holy God. It is by faith. For the Jew and the Gentile, it is the same way whereby comes the equality of Jewish and Gentile Christians (e.g., Gal. 3:28; Eph. 2:11ff). The Jews had the idea that justification was through their efforts, but Paul here combats that idea. Justification by works is the essence of all man-made religions and the path to perdition. John Calvin comments on Romans 3:28 with these words:

He now draws the main proposition, as one that is incontrovertible, and adds an explanation. Justification by faith is indeed made very clear, while works are expressly excluded. Hence, in nothing do our adversaries labor more in the present day than in attempts to blend faith with the merits of works. They indeed allow that man is justified by faith; but not by faith alone; yea, they place the efficacy of justification in love, though in words they ascribe it to faith. But Paul affirms in this passage that justification is so gratuitous, that he makes it quite evident, that it can by no means be associated with the merit of works.[8]

He mentions the evasion which Roman Catholics made (and still make). Poole says:

A man is justified by faith without the deeds of the law; a phrase equivalent to that which is so much spoken against, that we are justified by faith only; as if we should say, That God is to be worshipped,...

1689 Baptist Confession Chapter 17: Of The Perseverance of the Saints - Commentary

...bsp;3 and 5), even electing, calling, justifying, adopting (chapter 12) and sanctifying us, how can it be that God could fail in His purpose and we be lost to eternal perdition? It cannot. The elect will certainly persevere in the state of the end. This is the essential difference between true and false faith. True Faith perseveres to the end (1 John 2:19). This is because the gifts and callings of God are without repentance (Rom. 11:29), in other words, He does not change His mind. Therefore, the elect are safe and He will grant them all these things which are necessary for their final salvation and perseverance.

This does not mean that the journey will be easy. In fact, the Confession speaks of storms and floods that arise and beat us. Nonetheless, no one and nothing can shake us off that foundation and rock which by faith we are fastened upon. In these storms and floods and by the temptations of Satanthe sensible sight of the light and love of God may for a time be clouded and obscured for us (so also with our assurance, see chapter 18:4). This does not mean that God has changed; he is still the same. But we are being attacked by the enemy and are fighting or giving into temptation and are in need of restoration. Even in these storms and floods, we may be sure to be kept by the power of God unto salvation and the enjoyment of our purchased possession. The fact that the elect cannot lose their salvation is further shown from the fact that we are engraven upon the palm of His hands (Isa. 49:16) and our names having been written in the book of life from all eternity (Rev. 13:8; 20:15). All this is given for the confidence and encouragement of the believers in God’s faithfulness, goodness, grace, promise, and power. 

The Impossibility Of Final Apostasy For The Elect

The biblical and Reformed doctrine of perseverance is a great mountain, which gives the saints assurance and faith in God’s almighty power in overcoming sin in us and completely saving us. The doctrine does not teach, contrary to non-Protestant caricatures, that Christians after being saved can do whatever they want to do and still remain saved. Rather, the doctrine teaches that those who have the Spirit of God indwelling in them will persevere in the faith by the almighty power of God. The Lord will chastise, sanctify and lead them toward a holier life.

That the doctrine is true and biblical may be seen from many ways (see paragraph 2), including (1) the decree of election, (2) regeneration, (3) justification and (4) Christ’s obedience.

Election: It has pleased God from all eternity to select a particular people in the Lord Jesus Christ whom He will redeem from sin to be with Him forever without any consideration of foreseen faith or works, merely because of His good pleasure. Seeing that their salvation was not dependent upon them, how would their perseverance be (completely) dependent upon them? There is no debate among Calvinists about whether the elect can lose their salvation. Someone who accepts Unconditional Election must believe in perseverance. It is logically necessary, for to contend otherwise is to say that God has unconditionally chosen a person to be saved, but has not chosen to preserve that particular person, which is absurd on its face. Therefore, the one who accepts Unconditional Election inevitably must accept the Perseverance of the Saints. For to reject the doctrine is to contend that God fails to save those whom He intends to s...

1689 Baptist Confession Chapter 19: Of the Law of God - Commentary

...s God must also love his brother.

Love for God is the duty of the first table of the Decalogue and love for neighbor, the second table. But, true love for God works itself out in love for our neighbor. The argument that the apostle makes here is that it is impossible for someone to claim that they love God while at the same time they hate their brother. Love for God is an unseen claim. Anyone can claim that they love God, but how can they prove that claim? This is similar to what James says concerning the one who claims to have faith, while they do not have works, which are the evidence and fruit of True Faith. Likewise here, to merely say that one loves God is not enough. That love for God must work itself out in a way that it will be known to others. In what way? In love for our neighbor.

It is impossible (“cannot”), says the apostle, that one can truly love God without loving their brothers and sisters, or more frequently expressed—their neighbor. In v. 21, the apostle confirms the idea that love for neighbor must come forth from love for God. The commandment that God gave us is that the one who, first of all, loves God, must also love his brother. This, I believe, is the summary of the Decalogue. Love for God and love for neighbor are inseparable. Love for God summarizes the duty of the first table, while love for our neighbor summarizes the duty of the second table. There is no reason to think that here we are given two new commandments and that the Ten Commandments are no longer binding. These two commandments are the summary of the Ten. If the summary is binding, it follows then that which it summarizes is likewise binding. These commandments show us the basic point of the Decalogue, namely, love. But the Decalogue shows us how we are to love God and our neighbor.

Keeping His Commandments

Especially in John’s epistles, an emphasis is laid upon obedience to God’s commandments which he, as we saw above, summarizes in the duty to love God and likewise our neighbor. John does not name all the Ten Commandments but uses the summary that the Lord gave on which “depend all the Law and the Prophets” (Matt 22:40). If the summary is binding, that which it summarizes is likewise binding.

A point which is made repeatedly by John is that we show our love to God by obedience to His commandments. In 1 John 2, the apostle writes:

1 John 2:3-6 And by this we know that we have come to know him, if we keep his commandments. 4 Whoever says “I know him” but does not keep his commandments is a liar, and the truth is not in him, 5 but whoever keeps his word, in him truly the love of God is perfected. By this we may know that we are in him: 6 whoever says he abides in him ought to walk in the same way in which he walked.

Here he gives a way, a test to us of how we can know if we truly have been saved or not. The test is to see whether we keep His commandments. If we keep His commandments, then we know Him. But if we do not keep His commandments then we are liars and the truth is not in us. In other words, the one who does not keep nor has a desire to keep God’s commandments is a false convert.

God’s word and commandment are connected to each other, and the “word” refers to God’s commandments (1 John 2:7). We are to keep His word and commandments. The verb basically means “to keep, guard, obey, observe”.[75] But whoever observes, obeys and keeps God’s commandment, it is in that person that God’s love becomes to maturation, is completed...

1689 Baptist Confession Chapter 29: Of Baptism - Commentary

...d prior to his baptism, as it may be seen from Acts 9:17-18 about him being filled with the Holy Spirit. After that, the only proper response is to identify with the Lord Who appeared to him by baptism. Baptism was a public act which identified Paul with the Lord and His people, even if there were not many people, yet, his baptism still would have been seen as a sign about an inward reality. Even John Calvin, the paedobaptist, agrees that baptism came after Paul’s faith. He wrote on this passage:

It is not to be doubted but that Ananias did faithfully instruct Paul in the principles of godliness; for he would not have baptized him if he had been void of True Faith. But Luke passeth over many things, and doth briefly gather the sum. Therefore, seeing Paul doth understand that the promised redemption is now given in Christ, Ananias saith, for good causes, that nothing ought to stay him from being baptized. But when he saith, Why tarriest thou? he doth not chide Paul, neither doth he accuse him of slackness, but he doth rather amplify the grace of God by adding baptism.[20]

Then Calvin cites Acts 10:47 where we have clearly baptism happening after faith. Moreover, there is also a call, as in this passage (Acts 10:47), for the urgency of baptism and of identifying with Christ, just like in Acts 22:16. What is also to be noted is the connection between Acts 10:47 and Acts 9:17-18. Paul is filled with the Holy Spirit and gets baptized, in the same way the Gentile believers receive the Holy Spirit, and then they are water baptized. Washing away of sin is symbolized by baptism, but the way sins are washed away is by “calling on His name”, i.e., by faith in Christ, Who by His blood washed all our sins away. Not faith plus water baptism. There is no efficacy in the water for washing away sin, but the efficacy is in the Savior Whom we trust washing us by His blood. As John Gill noted:

“And wash away thy sins”; or “be washed from thy sins”; not that it is in the power of man to cleanse himself from his sins; the Ethiopian may as soon change his skin, or the leopard his spots, as a creature do this; nor is there any such efficacy in baptism as to remove the filth of sin; persons may submit unto it, and yet be as Simon Magus was, in the gall of bitterness, and bond of iniquity;[10]

The stress for the forgiveness and washing away of sins, i.e., justification, as Paul elsewhere says (Rom. 10:9-10), is not in the water but in calling upon the name of the Lord Christ.

Public Act of Profession

1 Pet. 3:21 Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ

We will have to discuss this passage below when it is used by those who advocate for baptism being salvific. What we will focus on in this passage is baptism being “an appeal to God for a good conscience.”

That which corresponds to baptism is the flood of Noah, the eight people being saved, and the rest judged spoken of in v. 20. In like manner, baptism saves us. But it does not save in the sense that it removes sin. But it saves in the sense that we thereby show our reliance on Christ and His resurrection. Through baptism, we show reliance on Christ as the ark of our salvation.

The Greek word translated appeal is ἐπερώτημα (eperotema, G1906) and it is only used here in the New Testament. William Mounce defines it as “an interrogation, question; in NT...

1689 Baptist Confession Chapter 26: Of the Church - Commentary

...eving children or infants. We refer the interested reader to chapter 7 for more on the New Covenant and its nature, and chapter 29 for more on baptism (including infant baptism). We see no evidence in the New Testament that unbelieving infants were admitted to the church because of the spiritual condition of their parents. Therefore, we believe that they do not belong to the church until they believe and profess their faith in baptism.

All this means that everyone who professes the True Faith of the gospel and walks the walk of faith may be called a saint and be welcomed as a brother or sister. Obviously, some professing believers will be just that—professors of the faith, but not possessors of the faith. They are welcomed into our fellowships, receive the sacraments unbeknown to us that they’re actually not true believers. We cannot look into peoples’ hearts, but we must listen to what comes out of their mouths and what their conduct is. Those who participate in church fellowship, but are not true believers, will certainly have some restraints because of the preaching of God’s Word. This is the case, for example, in 2 Peter 2:17-22 (see here). Some of them may remain professing believers until death. Some will fall away from the church and go into other religions or atheism. Some will come to true repentance and faith in Christ. But the fact is, such professing believers, should be treated as believers unless their mouth or their lives prove otherwise. When it is revealed that some believers are not living up to the way of the gospel, then comes the process of church discipline by which the church is purified (see paragraph 7).

While false professors may gain entrance to a local body, that does not make them members either of the universal church nor of the New Covenant. Samuel Renihan has an analogy which helps to illustrate this point:

A friend of my son can come and visit my house, but while he visits he is not my son. And if one day I were to awake and find this friend sleeping in my guest room, claiming to be my son, his presence in my house and claim to my name does not make him my son. Unless I legally adopt him, he cannot force his way into my family. If someone shows up at my door claiming to be a long-lost relative, I may believe their story for a time, but eventually the truth will be revealed.

In the kingdom of Christ on earth, people make false professions, invisible to the eyes of fallible humans, and enroll in the wedding feast without a wedding garment. They are granted access to the sacraments of the kingdom and taste the powers of the age to come, but they remain illegal aliens in the kingdom. Their treachery is all too real. The apostate was not in covenant, but regarded as such (Acts 8:13; 2 Peter 2:1). The apostate was not a member of the kingdom, but regarded as such. But the apostate is legally accountable and liable to the supreme King and Lord of the covenant-kingdom...A true covenant member is chastened and returned to his place, but a wolf is excommunicated, dismembered, and placed under a sure curse of death and judgment apart from repentance. We can invoke Psalm 50:16 against such a person, “But to the wicked God says: ‘What right have you to recite my statutes or take my covenant on your lips?’”[17]

§3 Christ Always Hath Had, And Ever Shall Have A Kingdom In This World

  1. The purest churches under heaven are subject to mixture and error; and some have so degenerated as to become no churc...

Hebrews 6:4-6, Apostasy and Calvinism

...atable events (Rom. 6:10; Heb. 7:27; 9:12; 10:10).

Finally, Matthew Henry notes that:

“Balaam was the man whose eyes were opened (Num. xxiv. 3), and yet with his eyes opened he went down to utter darkness.”[5]

This description is not particular to true believers alone. But what we also must take note of is the fact that these people, whose renewal to repentance is an impossibility after apostasy, were not regular backsliders, but were those who knew the truth of the Gospel clearly, confessed it and professed the True Faith for a time, but then turned their back on it. While in their time of profession, I don’t think we would have been able to say that they were not true believers as they appeared to be on all accounts as many apostates are (e.g. 2Pet 2:20-22).

To be enlightened does not mean that we were saved, but rather that we received instruction and knowledge in the truth.

2. Those who tasted the heavenly gift

The word “tasted” is used concerning the heavenly gift, the word of God and the powers of the age to come. What does it mean to “taste” something? I think that the basic meaning is to know it by experience.

The word γεύομαι (geuomai) and its basic meaning is “to taste” and “perceive the flavour of, partake of, enjoy” (Thayer’s. G1089). It is used in Heb 2:9 about Christ who “taste[d] death for everyone.” It speaks of an experience which is real, yet merely momentary. Even in the case of Christ the Lord who died for our sake, His “taste of death” was momentary and not never-ending. It is used in Matt 27:34 where it is expressly said that tasting does not meaning accepting the thing. I mean, the Lord tasted the wine, He tried it, but rejected it later. Therefore, this word does not have the meaning of tasting and then accepting in it, the acceptance of the thing or rejection is not included in the word. It merely speaks of an experience of knowledge of a thing.

These apostates have tasted – they have had an experience with the heavenly gift, but this tasting does not imply that they’ve received the heavenly gift in truth or eternally. They have tasted it, but after a time rejected the heavenly gift.

Arthur W. Pink observes the following on the meaning of “taste”:

Second, they had “tasted” of the heavenly gift. To “taste” is to have a personal experience of, in contrast from mere report. “Tasting does not include eating, much less digesting and turning into nourishment what is so tasted; for its nature being only thereby discerned it may be refused, yea, though we like its relish and savor, on some other consideration. The persons here described, then, are those who have to a certain degree understood and relished the revelation of mercy; like the stony-ground hearers they have received the Word with a transcient joy” (John Owen). The “tasting” is in contrast from the “eating” of John 6:50-56.[6]

Dr. Grudem observes the following in a footnote about the word “taste”:

The word tasted is also used in Heb. 2:9 to say that Jesus “tasted death,” indicating that he came to know it by experience (but “tasted” is an apt word because he did not remain dead). The same could be true of those who had some experience of heavenly gifts, as can be true even of unbelievers (cf. Matt. 7:22; 1 Cor. 7:14; 2 Peter 2:20–22). In Heb. 6:4–5 these people’s experience of the Holy Spirit’s power and of the Word of God was of course a genuine experience (just as Jesus genuinely died), but that by itself does not show that th...

1689 Baptist Confession Chapter 18: Of the Assurance of Grace and Salvation - Commentary

...1106, number 1010.
  • ^ Ibid., pp. 1106-1107, number 1011.
  • ...

    1689 Baptist Confession Chapter 15: Of Repentance Unto Life and Salvation - Commentary

    ...12" rel="footnote"[12]

    This is nothing less than what I have tried to prove above and similar to what the Confession says. First of all, repentance is a saving grace. It is not something that comes from us but rather given to us. Second, it is a grace that makes us aware of the true sense of our sin, i.e., that it is committed against an infinitely righteous and holy God, but at the same time, we know that we may find mercy and grace in the arms of Christ. Third, repentance involves a turning away from sin toward God and obedience.

    Repentance and Faith: Interconnected And Necessary

    I believe that the Bible teaches that there is no True Faith without repentance, neither is there true repentance without faith in Christ. Therefore, I reject and abhor the views of those who would say that one can have Christ as their Savior, but doesn’t need to have Christ as their Lord to be saved. They want to basically claim that if you ever believed that Christ died for your sins and you accepted Him, it doesn’t matter what you do, you will be saved from God’s wrath. You don’t have to repent and amend your ways, but you simply have to put faith in Christ and accept Him. These groups also believe in what is called “once saved, always saved”, which combined with their easy believism teaches that if one ever made a commitment to put their faith in Christ, even if they sin without repentance in the future, it doesn’t matter, they’re saved. They do not have to obey Christ as Lord of their life.

    It is necessary to mention here that this is what a lot of non-Protestants see the doctrine of justification by faith alone leading to. They think that if we’re justified apart from anything in us, then this would mean that even if we sin, it doesn’t matter because it’s all grace. That is a distortion of the doctrine, obviously. The Reformers and the Bible stress the command of obedience to the Lord and at the same time justification by faith alone through faith. We can only be Jesus’ friends if we do what He says (John 15:14). James argues in his epistle that a faith that does not produce works, is not real faith, but a dead faith and it is useless (see James 2:14-26, see my exposition of the text when brought against Justification By Faith Alone). Those who advocate for salvation without repentance are advocating for what James is condemning, that is, a dead faith which is useless.

    The Scriptural teaching is that both salvation and faith are required and are seen to be two sides of one coin. The Lord Jesus begins His ministry by calling on people to “repent and believe the gospel” (Mark 1:15). His message is thus characterized to be one of calling people to repentance and faith. The apostle Paul recounts his ministry among the Ephesians and says that he testified “both to Jews and to Greeks of repentance toward God and of faith in our Lord Jesus Christ” (Acts 20:21). We have no reason to assume that this preaching of repentance and faith was unique to the Ephesians, but we have every reason to believe that, if they are interconnected, the preaching of repentance and faith characterizes Paul’s ministry. Standing in the Areopagus Paul says:

    Acts 17:30-31 The times of ignorance God overlooked, but now he commands all people everywhere to repent, 31 because he has fixed a day on which he will judge the world in righteousness by a man whom he has appointed; and of this he has given assurance to all by raising him from the dead.”

    It is ridiculous to thi...

    1689 Baptist Confession Chapter 16: Of Good Works - Commentary

    ...lorified in you, and you in him, according to the grace of our God and the Lord Jesus Christ. 

    We see again that Paul connects works and faith here, not as a means of salvation, but that a living faith will produce works through which God will be glorified. Furthermore, we see that it is God Who equips us and enables us to do those things which are pleasing in His sight and which are for His glory. The only thing that counts is “faith working through love” (Gal 5:6).

    We also know of James’ discussion of faith and works in James 2. There James argues that a faith that does not produce works is dead and it cannot justify. A True Faith will produce works that will display and confirm the person’s justification. See here for our discussion of this passage as it relates to the doctrine of Justification by Faith Alone.

    Performed To The Glory Of God

    The purpose of all good works should be to display the glory of God. As image-bearers, we should seek to be witnesses of His goodness and kindness toward all. Numerous are the commands to do good works for God’s glory. The Lord Jesus teaches us the purpose of good works in Matthew 5:

    Matt. 5:13-16 “You are the salt of the earth, but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trampled under people’s feet. 14 “You are the light of the world. A city set on a hill cannot be hidden. 15 Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. 16 In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven. 

    The Lord Jesus begins by telling us that we are the salt of the earth. That means that the believers have a preserving and savoring effect on the world as salt does to earthly things. The eminent Bible commentator John Gill writes the following on this phrase:

    Ye are the salt of the earth,.... This is to be understood of the disciples and apostles of Christ; who might be compared to “salt”, because of the savoury doctrines they preached; as all such are, which are agreeable to the Scriptures, and are of the evangelic kind, which are full of Christ, serve to exalt him, and to magnify the grace of God; and are suitable to the experiences of the saints, and are according to godliness, and tend to promote it: also because of their savoury lives and conversations; whereby they recommended, and gave sanction to the doctrines they preached, were examples to the saints, and checks upon wicked men.[2]

    We are not only the salt of the earth but also the light of the world. The believers have an important task in the world, indeed as some have said, the world stands for the sake of the elect. But what we also learn from v. 15 is that others benefit from the light, meaning other people than us should benefit from our works. Our light, which is our character, deeds and walk in the Lord, should move others to seek God and see God in us. Therefore, it is undoubtedly true that all good works should be done to the glory of God and that thereby the glory of God may be manifested to others.

    The apostle Paul also says:

    1 Cor. 10:31 So, whether you eat or drink, or whatever you do, do all to the glory of God.

    Anything that we do in life should be done to the glory of God, whether it be good works or studying, or eating and drinking. We should do all things with thankfulness to God an...