---

I. Now it is clear THAT A WORK CANNOT DERIVE ITS GOODNESS FROM ITS RELATION TO SIN. Water cannot derive its sweetness from a bitter fountain. The limpid brook does not obtain its transparency from the muddy bed over which it flows. A good work, we say, must derive all its goodness from God; and, first of all, He must be its author; His Spirit must teach it; He must be its originator. In other words, a man must be taught of God before he can do aught which is pleasing in God's sight. But, again, in order to make a deed good, God must be the doer as well as the author of it. We must be led by the Spirit, as well as taught of the Spirit; God must work in us to do as well as to will. Not that our own work is in any degree superseded — not that our diligence is rendered unnecessary, but we are fellow-workers with God. And yet the excellence of the work is not derived from our share in the work, but from God's. And then for a work to be good God must be the aim of that work. "Do all to the glory of God" — that is our duty. "I have created him for My glory" — that is the Divine purpose.

II. Our text declares of such good works as we have described, THAT IT IS IMPOSSIBLE TO HIDE THEM. "The good works of some are manifest beforehand, and they which are otherwise" — that is, they which are not manifest beforehand — "cannot be hid." It is therefore a mere question of time, and not of fact; all good works shall be manifest, the only difference being that some are revealed beforehand in this life whilst others are reserved till the life to come. But what is meant by this manifestation of works? Clearly not the display of a mere action whether of body or mind. It would be no sort of consolation to the teacher, or visitor, or alms-giver ii you were to tell him that his lessons, or calls, or alms will all be published. That might be a motive for the ostentatious and purse-proud pharisee, but it is no boon to the self-denying and humble child of God. What then? Why, it follows that our text declares, not that the bare works, but that the goodness of these works shall be made manifest. And what is this goodness which shall be revealed? Precisely that which attaches to the work as good in the sight of God, and which we have already described. The origin and motive of the work will be manifested. Men may misinterpret you now; they may call you a mad religious schemer; they may Say that the cross you have taken up is assumed to disguise some dishonesty of heart; they may accuse you of a thousand motives rather than the true one; but what matters it? It shall not always be thus. And then He will make manifest the work's goodness of execution. He will demonstrate that it was "not by might nor by power, but by the Spirit of the Lord of hosts." Men thought, and sometimes even you thought, that the good work was done in a wrong way. And, finally, He will make manifest the work's goodness of aim. But how will He reveal this fact? Will He simply declare that His honour was your object, but unfortunately it failed? No such thing. In every case He will reveal the full accomplishment of the end whereto He sent the work; in every case He will display before you the most perfect success; in every case He will make manifest goodness consummated, a purpose attained, and glory achieved. In His own way He will show it; but show it He will; there will be no doubt about the fact; the end of the work will be proved good. Sometimes God makes this aim manifest beforehand; He shows us even now that His work is prospering in our hands; He proves to us that His glory is not only our intention, but even the actual and present result of our labours.

(D. F. Jarman, M. A.)

---

---

KJV: Some men's sins are open beforehand, going before to judgment; and some men they follow after.

WEB: Some men's sins are evident, preceding them to judgment, and some also follow later.