Recently two related claims have been made about the role of works in salvation. One writer claims “a proper understanding of the necessity of works demands the recognition that works are, in a sense that must be carefully defined and circumscribed, efficacious unto salvation.” This is, to say the least, an arresting expression. Should we accept it?

There is no question among orthodox, i.e., confessional, Reformed folk whethergood works are necessary as a consequence, evidence, and a fruit of justification and sanctification by grace alone, through faith alone. There is no question whether God’s moral law, whether summarized in the decalogue, in the gospels, or in the epistles is the norm for the Christian life. Anyone who denies this third use of the law is an antinomian and that error is condemned by both the confessional Reformed and Lutheran churches.

There is no question whether there is a distinction between justification, that gracious declaration by God that sinners, united to Christ by the Spirit, through faith alone are reckoned righteous on the basis of Christ’s perfect, whole obedience and righteousness imputed, and sanctification, the ongoing work of the Spirit in believers gradually and graciously conforming them to the image of Christ. On the relations between justification and salvation there is general agreement in the Reformed tradition that they are inseparable but distinct, salvation being a broader category that includes both justification and sanctification.

Nevertheless, the two terms are sometimes used interchangeably and so the reader must pay attention to the way the term salvation is being used in any particular context. Finally, generally sanctification and good works are related but distinct. Sanctification describes the process of our conformity to Christ, the dying (mortification) of the old man and the making alive (vivification) of the new by the Spirit in us and good works are a consequence of that gracious work in us.

Recently two related claims have been made about the role of works in salvation. One writer claims “a proper understanding of the necessity of works demands the recognition that works are, in a sense that must be carefully defined and circumscribed, efficacious unto salvation.”

This is, to say the least, an arresting expression. Should we accept it? Let’s try to find a baseline. Do the Reformed Churches speak this way? The expression “unto salvation” does occur in the Westminster Confession (1648). In 1.6 it distinguishes between the general knowledge of God, which all image bearers have and that which is “sufficient to give that knowledge of God, and of his will, which is necessary unto salvation.” In 3.6, on God’s eternal decree, we confess:

6. As God hath appointed the elect unto glory, so hath he, by the eternal and most free purpose of his will, foreordained all the means thereunto. Wherefore, they who are elected, being fallen in Adam, are redeemed by Christ, are effectually called unto faith in Christ by his Spirit working in due season, are justified, adopted, sanctified, and kept by his power, through faith, unto salvation. Neither are any other redeemed by Christ, effectually called, justified, adopted, sanctified, and saved, but the elect only.

When we speak of God’s effectual call (as distinct from the general, outward call), we say that the elect are called “unto faith” by the Spirit, who uses the ordinary means of grace. Here we see the (logical) order of salvation. It is the elect who are effectually called, it is they were are justified, it is the justified who are adopted, sanctified, and kept by God’s sovereign power “through faith, unto salvation.” It describes the application of redemption by the Spirit as being “saved.”

Here we see how salvation is a broader concept that includes justification along with other benefits conferred freely upon the elect in time and space. The instrument of salvation here is faith. That’s the meaning of the word “through.” We receive Christ and all his benefits through faith alone. This is one reason I’ve been trying to make the case that faith alone is the instrument of justification and salvation (emphasis added).

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