Preventing Works-Rights Mentality in Practical Christian Living
The concept of preventing a "works-righteousness mentality" in Christian living addresses the tension between the necessity of good works and the theological conviction that salvation is not earned through human effort. This tension is evident across various Christian traditions, which emphasize both the importance of ethical conduct and the primacy of divine grace.
The apostle Paul, for instance, frequently exhorted believers to live righteously, but always within the framework of their faith in Christ. Matthew Henry, in his commentary on Romans, notes that Paul's epistles, after establishing fundamental doctrines, consistently "press the principal duties." one tradition argues that Christianity is not merely a "system of notions" but a "practical religion" designed to "reform our hearts and lives" [3]. Similarly, John Calvin asserts that "no man is a Christian who does not feel some special love for righteousness" [7]. These perspectives highlight that Christian faith inherently leads to a transformed life characterized by good works.
However, these calls to righteous living are consistently balanced with the understanding that such works do not merit salvation. The Anglican Thirty-Nine Articles of Religion, for example, affirm the "Christian Way" as a path of discipleship and faith [11]. Augustine, a key figure in early Christian thought, emphasized the need to "exhort men to that faith whereby they may become Christians" before addressing their conduct. He suggested that those who are already Christians but neglect holy lives should be "chastised with alarms and be aroused by the praises of reward," but always in a way that underscores the role of faith [10]. This approach seeks to motivate good works without implying they are the basis for salvation.
The New Testament frequently encourages diligent and ethical behavior. Paul instructs the Thessalonians to "work with your hands" and "walk honestly" (in the sense of "becomingly") so that they do not bring discredit upon their Christian profession and do not have to beg from others [1, 4]. This practical advice aims to ensure believers are self-sufficient and can even help others, rather than being a burden [1]. Adam Clarke, a Methodist commentator, interprets Paul's exhortation to Timothy to "watch thou in all things" and "endure afflictions" as a call to diligent service and perseverance in preaching the gospel, emphasizing that this work is about proclaiming "Christ crucified for the sins of the whole world" [2]. The focus remains on Christ's work, not human merit.
A core principle in preventing works-righteousness is the understanding that all actions should be done "for the glory of God" [5]. The Tyndale House commentary on 1 Corinthians 10:31-33 explains that Christian behavior should be guided by two principles: glorifying God and avoiding giving offense to others, especially concerning their faith [5]. This means that even good deeds are not for self-aggrandizement or to earn divine favor, but as an expression of devotion and consideration for others [5].
The distinction between works as a result of salvation and works as a means to salvation is crucial. John Gill, a Baptist/Reformed commentator, warns that even "righteous men" (in a charitable sense) should be cautioned "not to trust in their own righteousness, but to depend on the righteousness of Christ" [6]. While they should be careful to "maintain good works" and "live holy lives," this is not to suggest that they can achieve a state of sinlessness or earn their salvation [6]. The best of people, Gill notes, "are often sinning in thought, word, or deed" [6].
Theological traditions have articulated this balance in various ways. Thomas Aquinas, representing Scholastic Catholic thought, discusses religious orders established for "works of the active life," such as preaching and hearing confessions. He frames these activities as being "directed to the good of our neighbor, the service of God, and the upkeep of divine worship," particularly in advancing the "spiritual welfare of the soul" [9]. This perspective views good works as integral to Christian life and service, yet within a framework that prioritizes spiritual good and divine service.
Charles Hodge, a prominent Reformed theologian from the Old Princeton tradition, cautions against introducing philosophical theories that are "outside of the Scriptures" into theological doctrines, especially concerning concepts like original sin and its implications for human merit [8]. His concern is to maintain the "simple Scriptural statement" and avoid making the truth of biblical doctrines dependent on external philosophical frameworks [8]. This highlights a broader theological commitment to grounding understanding in Scripture, which consistently emphasizes grace over works for salvation.
The Jewish tradition, from which Christianity emerged, also grappled with the role of good deeds. The Babylonian Talmud, for instance, discusses meticulousness in performing actions, such as not assisting the right hand with the left in certain ritual contexts [12]. While this illustrates a commitment to detailed observance, the Christian theological development, particularly through Paul, shifted the emphasis from legalistic adherence to a covenant of grace.
Sources
- 1 Thessalonians (Presbyterian) “Jamieson, Fausset & Brown on 1 Thessalonians 4:12: honestly--in the Old English sense, "becomingly," as becomes your Christian profession; not bringing discredit on it in the eyes of the outer world, as if Christianity led to sloth and poverty (Rom 13:13; Pe1 2:12). them . . . without--outside the Christian Church (Mar 4:11). have lack of nothing--not have to beg from others for the supply of your wants (compare Eph 4:28). So far from needing to beg from others, we ought to work and get the means of supplying the need of others. Freedom from pecuniary embarrassment is to be desired by the ”
- 2 Timothy (Methodist/Wesleyan) “Adam Clarke on 2 Timothy 4:5: But watch thou in all things - It is possible to be overtaken in a fault, to neglect one's duty, and to lose one's soul. Watching unto prayer prevents all these evils. Endure afflictions - Let no sufferings affright thee; nor let the dread of them either cause thee to abandon the truth, or relax in thy zeal for the salvation of men. Do the work of an evangelist - That is: Preach Christ crucified for the sins of the whole world; for this, and this alone, is doing the work of an evangelist, or preacher of the glad tidings of peace and salvation by Christ. An angel f”
- Romans (Nonconformist/Puritan) “Matthew Henry on Romans 12 (introduction): The apostle, having at large cleared and confirmed the prime fundamental doctrines of Christianity, comes in the next place to press the principal duties. We mistake our religion if we look upon it only as a system of notions and a guide to speculation. No, it is a practical religion, that tends to the right ordering of the conversation. It is designed not only to inform our judgments, but to reform our hearts and lives. From the method of the apostle's writing in this, as in some other of the epistles (as from the management of the principal minister”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Galatians–Colossians–Thessalonians: These words are very encouraging to make them do so. And I do not merely say, that ye are taught of God, but I know it from the things which you do. And in this respect he bore many testimonies to them. “But we exhort you, brethren, that ye abound more and more, and study;” that is, increase and study. Ver. 11, 12 . “To be quiet, and to do your own business, and to work with your hands, even as we charged you: that ye may walk honestly 999 999 [This ought to be now rendered “becomingly,” the English word “honestly” having ceased ”
- 1 Corinthians (Protestant academic) “Tyndale House on 1 Corinthians 10:31: 10:31-33 Paul concludes his discussion by summarizing the two principles that are to guide Christian behavior in issues like this: (1) Believers are to do everything for the glory of God (see Col 3:17; 1 Pet 4:11); (2) believers are not to give offense and should avoid doing anything that would harm another person’s Christian faith (cp. 1 Cor 8:9, 13; 1 Jn 2:10). Christians’ behavior is to be guided by what is best for others rather than by personal privilege (cp. Rom 14:13-15, 19-21; 15:1-2). These two basic principles lie at the heart of Paul’s advice on”
- Ezekiel (Baptist/Reformed) “John Gill on Ezekiel 3:21: Nevertheless, if thou warn the righteous man,.... Every righteous man, that is so in a judgment of charity, whether truly righteous or not, which the event shows; who should be warned not to trust in their own righteousness, but to depend on the righteousness of Christ; that they be careful to maintain good works, to avoid sin, and live holy lives and conversations, as follows: that the righteous sin not; not that there is any just man that does good, and sins not; the best of men are often sinning in thought, word, or deed; but he is to be warned that he does not ”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 61: 2001 CHAPTER 6. THE LIFE OF A CHRISTIAN MAN. SCRIPTURAL ARGUMENTS EXHORTING TO IT. This and the four following chapters treat of the Life of the Christian, and are so arranged as to admit of being classed under two principal heads. First, it must be held to be an universally acknowledged point, that no man is a Christian who does not feel some special love for righteousness, chap. 6. Secondly, in regard to the standard by which every man ought to regulate his life, although it seems to be considered in chap. 7 only, yet the three f”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 49: the simple Scriptural statement. Realism, however, is a philosophical theory outside of the Scriptures, intended to account for the fact that Adam’s sin is the ground of the condemnation of our race. It introduces a doctrine of universals, of the relation of individuals to genera and species, concerning which the Scriptures teach nothing, and it makes that philosophical theory an integral part of Scripture doctrine. This is adding to the word of God. It is making the truth of Scriptural doctrines to depend on the correctness of philosophi”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of the Different Kinds of Religious Life, Art. 4: Article: Whether a religious order can be established for preaching or hearing confessions? I answer that, As stated above (Article [2]), it is fitting for a religious order to be established for the works of the active life, in so far as they are directed to the good of our neighbor, the service of God, and the upkeep of divine worship. Now the good of our neighbor is advanced by things pertaining to the spiritual welfare of the soul rather than by things pertaining ”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 82 [LXVIII.]--HOW TO EXHORT MEN TO FAITH, REPENTANCE, AND ADVANCEMENT.: If, therefore, we wish "to rouse and kindle cold and sluggish souls by Christian exhortations to lead righteous lives," (3) we must first of all exhort them to that faith whereby they may become Christians, and be subjects of His name and authority, without whom they cannot be saved. If, however, they are already Christians but neglect to lead holy lives, they must be chastised with alarms and be aroused by the praises of reward,--in such a manner, indeed, that we must not for”
- Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), Affirmation of the Christian Way: Affirmation of the Christian Way At the Dismissal At the Giving of a Bible At the Preparation of the Table Call and Celebration of the Decision to be Baptized or Confirmed, or to Affirm Baptismal Faith Notes Prayers in Preparation for Baptism Prayers of Intercession Resources Rites Supporting Disciples on the Way of Christ Supplementary Texts Thanksgiving for the Gift of a Child The Presentation of the Four Texts Traditional Prayers for Use with Learning Groups Welcome of Disciples on the Way of Faith Welcome ”
- Babylonian Talmud (Jewish (Rabbinic)) “Babylonian Talmud, Berakhot 51b.1: we will act stringently and not assist the right hand with the left.”