. . . that the man of God may be perfect, thoroughly furnished unto all good works. — 2 Tim. 3:17.

We did not learn in the Papacy what constitutes a good work. Before the Gospel came, we were told that the works which we ourselves devised and chose were good works, such as making a pilgrimage to St. James or some other place, giving money to the monks in the cloisters for the reading of many Masses, burning candles, fasting with but bread and water, praying a certain number of rosaries, etc. But now that the Gospel is come, we preach thus: Good works are not those which we choose of ourselves, but those which God has commanded, those which our vocation calls for. A servant does good works when he fears God, believes in Christ, and obeys his master. First he is justified by faith in Christ, then he walks in faith, leads a godly life, is temperate and well-behaved, serves his neighbor, cleanses the stable, feeds the horses, etc. In performing such tasks he does better works than any Carthusian monk. For since he is baptized, believes in Christ, and in assured hope is waiting for eternal life, he goes on and obeys his master and knows that what he does in his calling pleases God. Therefore everything that he does in his occupation is a good and precious work. It does not look like a great, fine work when he rides out on the field, drives to the mill, etc., but since he has God's command and directive for it, such works, mean as they seem, are nothing else than good works and a service rendered to the Lord. In like manner also a maidservant does good works when she performs her calling in faith, obeys her mistress, sweeps the house, washes and cooks in the kitchen, etc. Though these works are not as glamorous as the works of the Carthusian who hides behind a mask and has people gaping at him, still such works are much better and more precious before God than those of the Carthusian who wears a hair shirt, keeps his vigils, gets up at night and chants for five hours, eats no meat, etc. He does them without God's command and order; how, then, can they please God? Likewise when a burgher or a farmer helps his neighbor, warns him of the danger threatening his body, wife, child, servant, cattle, and goods, etc., such works do not make a great show, but they are nevertheless good and precious works. When the civil government punishes the wicked and protects the virtuous, and when citizens yield obedience to the government and do so from faith and the hope of eternal life, they are performing good works, though they do not shine and glitter in the sight of reason. . . .

If you ask reason, the works of a servant, a maid, a master, a mistress, a mayor, and a judge are common, lowly works compared with the Carthusian's keeping his vigil, fasting, praying, abstaining from meat; but if you ask God's Word, the works of all Carthusians and all monks, melted together in one mass, are not as good as the work of a single poor servantmaid, who by Baptism has been brought into the kingdom of God, believes in Christ, and in faith is looking for the blessed hope. These two articles St. Paul would keep alive among Christians: the knowledge of Jesus Christ our Savior, who has called us by Baptism and the Gospel as heirs of eternal life, waiting for that blessed hope and the glorious appearance of our Lord Jesus Christ, and the knowledge that everything we do in our Christian calling and station by faith is altogether a good and precious work; on which account we should be zealous unto good works; . . . Now, therefore, since we have heard what blessed hope we should look for, we should also learn that the works which we do by faith in our appointed calling according to God's command and order are good works. Though such works do not glitter in the sight of reason, they are nevertheless precious before God, while the Carthusian and the monk cannot see and understand these things. For example, I am a preacher; that is my office; if now I believe in Christ and look for the blessed hope and then go and tend to my preaching and perform my calling, even though men hold my office in low esteem, I would not trade my office for all the works that all the monks and nuns do in the cloister. — Likewise also that wife is a living saint who believes in Christ, looks for the blessed hope and appearance of our Lord Jesus Christ and in such a faith goes and does what belongs to the calling of a wife. — As reason knows nothing of the blessed hope of eternal life, so, too, it does not understand what constitutes truly good works. It reasons thus: This maid milks the cow, this farmer plows the field, they are performing common, lowly works, which also the heathen perform; how, then, can they be good works? But this man becomes a monk, this woman a nun, they look sour, put on a cowl, wear a rough garment: these are exceptional works, they are not performed by the common people; therefore they must be good. Thus reason argues. Thus reason leads us away from the true knowledge of both the blessed hope and the good works.

Every Christian should accustom himself from his youth to become certain that he is in a God-pleasing calling. He who does that, though he fall down the stairs and die, can nevertheless say: My father, my mother, my master, my mistress, told me to go down; therefore I die in a blessed calling, in the performance of a work that is pleasing to God. (St. L. XII 1:2218.) — Cited by F. Pieper, Christian Dogmatics, Vol.3, pp.40-42.

Your work is a very sacred matter. God delights in it, and through it He wants to bestow His blessing on you. This praise of work should be inscribed on all tools, on the forehead and the face that sweat from toiling. For the world does not consider labor a blessing. Therefore, it flees and hates it. . . . But the pious, who fear the Lord, labor with a ready and cheerful heart; for they know God's command and will. Thus a pious farmer sees this verse written on his wagon and plow, a cobbler sees it on his leather and awl, a laborer sees it on wood and iron. — What Luther Says, ed. E. Plass, Vol.3, p.1493.

We are not to fret or complain in our humble lot, but trust the wise disposition of Providence. Joseph worked faithfully as a despised slave and when he was rewarded with a prison sentence, he was faithful to his work in the prison Though he knew it not, God was training him for a place beside the throne of Egypt. Your faithfulness in the common duties of life may not be rewarded with being adviser to the President, but with a much better destiny — to sit with Christ on the throne of the universe.

Therefore, take up your daily work as God's work and do it as unto the Lord. Put your heart into it. Do it diligently. Seek ways to improve. Remember that Jesus was as perfect a workman as He was in character. He spent more time at a lowly trade than preaching the gospel. Do not spend your time dreaming of how you could do a grander work for God if only you were not bound by present circumstances and responsibilities. "Wisdom [and duty] is before him that hath understanding; but the eyes of a fool are in the ends of the earth." Prov. 17:24.

Do not envy another person's place or lot. God gives to every one his work, and no one is more qualified to do that work God has assigned to you than you. Even the different races have their special gifts — the drama and "soul" of the African, the fascinating subtlety of the Oriental, and the pragmatism of the Caucasian.

Gifts — natural or supernatural—are no sign of the possessor's special holiness. Some people are more naturally gracious, affectionate and outgoing. Their talents are sometimes lauded as evidence of their wonderful Christian experience. These gifts, however, are not character, but talents; and unto whom much is given, much shall be required. There are healthy, happy pagans who have well-ordered personalities too. Culture, refinement and morality are good and beneficial, but they are not sanctification.

Supernatural gifts are no sign that a person's heart is filled with the Holy Spirit. King Saul and Balaam prophesied the Word of the Lord; Judas cast out devils and healed the sick; and the "carnal," factious Corinthians were blessed with many gifts. The effects of sanctification are not measured by what we have, but by how we use what we have. The Corinthians used their gifts to edify themselves, to win status before God and before others. But a man who knows the gospel realizes that status, justification and salvation are freely bestowed. They cannot be won. He cannot work to secure blessings for himself, for God has already secured them for him in Jesus Christ. Thus, both hands are freed to work for the good of others in faith, humility and gratitude. These are the "good works" which none but Christians can do.

The Nonpersonal Benefits of Good Works

A holy life does not lead to the praise of men, but of God (Rom. 2:29).  

Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. — Matt. 5:16.

Herein is My Father glorified, that ye bear much fruit; so shall ye be My disciples. — John 15:8.

Paul declared that the faith, charity and endurance of the Thessalonians in all their persecutions and tribulations were "a manifest token of the righteous judgment of God." 2 Thess. 1:5. That is to say, the holy lives of God's people vindicate His way of saving sinners by grace. It answers the charge of the enemies of the gospel who declare that justification by faith alone leads to a low estimate of the importance of sanctification. Only those who are dedicated to a life of holy obedience to God's commandments can praise and vindicate the message of salvation by free grace. A golden ring in a pig's snout is more becoming than talk of salvation by grace on the tongue of those who disdain to obey God's commandments. To them it may be said, "For the name of God is blasphemed among the Gentiles through you . . ." Rom. 2:24.

Although the sanctified obedience of the believer is said to glorify, honor and vindicate the justice of God, it must not be imagined for a moment that it does this in the same degree as it was done by the holy Son of God. His work of atonement was a once-and-for-all-time vindication of God's law, government and righteous character. The work of Jesus in life and death was final and all-sufficient. His vindication of God's law needs no repetition. This was an infinite work performed by an infinite Person.

A candle has its proper use in shedding light in a dark place, but put up against the sun, it can only cast a shadow. "If the stars which seem so very bright at night lose their brilliance in the light of the sun, what will happen to the rarest innocence of man when it is compared with God's purity." — Calvin.

Let us therefore keep the effects of sanctification in Biblical perspective. The holy lives of God's people are a testimony given to men of the truth of the gospel.

Do all things without murmurings and disputings: that ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world . . . — Phil. 2:14,15.

Ye are our epistle written in our hearts, known and read of all men: forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart. — 2 Cor. 3:2, 3.

Likewise you wives, be submissive to your husbands, so that some, though they do not obey the Word, may be won without a word by the behavior of their wives, when they see your reverent and chaste behavior. — 1 Pet. 3:1, 2, R.S.V.