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of the covenant of works. We do mean, however, works that are essentially different in moral quality from the
actions of the unregenerate, and that are the expressions of a new and holy nature, as the principle from which
they spring. These are works which God not only approves, but in a certain sense also rewards.

The following are the characteristics of works that are spiritually good:

(1) They are the fruits of a regenerate heart, since without this no one can have the disposition (to obey God) and
the motive (to glorify God) that is required, Matt. 12:33; 7:17, 18.

(2) They are not only in external conformity with the law of God, but are also done in conscious obedience to the
revealed will of God, that is, because they are required by God. They spring from the principle of love to God and
from the desire to do His will, Deut. 6:2; Matt. 15:9.

(3) Whatever their proximate aim may be, their final aim is not the welfare of man, but the glory of God, which is
the highest conceivable aim of man’s life, 1 Cor. 10:31; Rom. 12:1; Col. 3:17, 23.

b. Good works in a more general sense. Though the term “good works” is generally used in theology in the strict
sense just indicated, it remains true that the unregenerate can also perform works that may be called good in a
superficial sense of the word. They often perform works that are in outward conformity with the law of God and
may be called objectively good, in distinction from flagrant transgressions of the law. Such works answer to a
immediate aim that meets with the approval of God. Moreover, in virtue of the remains of the image of God in
the natural man and of the light of nature, man may be guided in his relation to other men by motives which are
laudable and in so far bear the stamp of God’s approval. Those good works, however, cannot be regarded as fruits
of the corrupt heart of man. They find their explanation only in the common grace of God. Furthermore, we should
bear in mind that, though these works can be called good in a certain sense and are so called in the Bible, Luke
6:33, they are yet essentially defective.

2.The necessity of good works. There can be no doubt about the necessity of good works properly understood.
They cannot be regarded as necessary to merit salvation, nor as a means to retain a hold on salvation, nor even
as the only way along which to proceed to eternal glory, for children enter salvation without having done any
good works. The Bible does not teach that no one can be saved apart from good works. At the same time good
works necessarily follow from the union of believers with Christ. “He that abide in me and I in him, the same
beareth much fruit,” John 15:5. They are also necessary as required by God, Rom. 7:4; 8:12, 13; Gal. 6:2, as the
fruits of faith, Jas. 2:14, 17, 20–22. as expressions of gratitude, 1 Cor. 6:20 unto the assurance of faith, 2 Peter
1:5–10, and to the glory of God, John 15:8; 1 Cor. 10:31.

3. Six Features of Biblical Ethics
We close by highlighting six features of biblical ethics.

First, biblical ethics is covenantal or communal. It exists for the people of God. While all
people are morally accountable to God, the Bible teaches that the ethical life portrayed in
Scripture is intended especially for those who are in covenant relationship with God.

Second, biblical ethics is grace-motivated. “We love because he first loved us” ( 1 John 4:19) is the consistent
rhythm of the Bible. What God has done for us, supremely manifested in Christ, is the foundation for what we
then do for God.. Throughout the Bible, upright living does not lie essentially in believers’ exertion of willpower
but in the spiritual and moral transformation brought about in them by the gospel (1 Cor.6:9-17) and the ongoing
work of the Spirit in their lives (Rom. 5:5;2 Cor5:14; Gal.2:14).

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