June 15, 2002, Vol.2, No.12.
Two new articles every two weeks.
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us.
THIS ISSUE: "Faith
and Works (part 1)" (see below)
and "Faith and Works (part
2)"
Faith and Works
(part 1) - Romans 4
by Keith Sharp
The doctrine of salvation by faith alone is fundamental to
Protestant theology. The Methodist Discipline states, "Wherefore,
that we are justified by faith only is a most whole-some doctrine,
and very full of comfort." The Standard Baptist Manual,
by Edward T. Hiscox teaches, "... the great gospel blessing
which Christ secures to such as believe in Him is justification;
that justification includes the pardon of sin and the promise
of eternal life on principles of righteousness; that it is bestowed,
not in consideration of any works of righteousness which we have
done, but solely through faith in the Redeemer's blood...."
Two New Testament passages deal extensively with the subject
of faith and works in salvation. In Romans chapter four the apostle
Paul appeals to the example of Abraham's justification by faith,
quoting Genesis 15:6 (verse 3), and concludes:
"Now to him who works, the wages are not counted as
grace but as debt. But to him who does not work but believes
on Him who justifies the ungodly, his faith is accounted for
righteousness." (verses 4-5).
But James also quotes Genesis 15:6 (James 2:23) and deduces,
"You see then that a man is justified by works, and not
by faith only" (verse 24). How can these two seemingly contradictory
positions be harmonized? We will solve this problem by answering
the question, What is the relationship between faith and works?
Romans 4 - The Remote Context
At first, the Lord's disciples, all Jews (Acts 2:5,41), thought
the  gospel
was for Jews alone (Acts 11:19). But when the Lord sent the apostle
Peter to preach to uncircumcised Gentiles (Acts 10:1 - 11:17),
the brethren learned that salvation in Christ is for both Jew
and Gentile (Acts 10:34-35; 11:18).
But this did not bring the controversy to an end. Many Jewish
disciples thought the Gentiles who came to Christ had to become
proselytized to Judaism to be saved. They demanded that Gentile
Christians be circumcised as a sign of becoming Jews and keep
the law of Moses (Acts 15:1,5).
Had they been correct, sinless obedience would have been essential
to justification. Those who attempt to be justified by the Mosaic
law are under its curse:
For as many as are of the works of the law are under the curse;
for it is written, 'Cursed is everyone who does not continue
in all things which are written in the book of the law, to do
them' (Galatians 3:10; quoting Deuteronomy 27:26).
The law could maintain spiritual life for one who kept it
sinlessly. "'The man who does them shall live by them.'"
(Galatians 3:12; quoting Leviticus 18:5). But if he ever sinned
in even one point, he was cursed. It was do,do,do,do,do all the
law demands and never fail. The reason was that the Old Testament
animal sacrifices were ultimately not sufficient to remove the
guilt of sin (Hebrews 10:1-5). If the law were still in force,
Christ could not be our High Priest, since He is of the tribe
of Judah, whereas the Old Testament priests had to be of the
tribe of Levi (Hebrews 7:12-14). Thus, He could not minister
His blood for us, and we would be without a sacrifice that could
remove the stain of sin. The one who tries to be justified by
the law is thus under the inescapable curse. He had sinned (Romans
3:9-19,23); the law can only show one his sin, not justify the
sinner (Romans 3:20); and the sinner would have to cry in anguish,
"O wretched man that I am! Who will deliver me from this
body of death?" (Romans 7:24).
The Jews laid great stress on their fleshly descent from Abraham,
to whom the Lord gave the promises (Genesis 12:1-7). John accused
them of relying on their Abrahamic ancestry to refuse repentance
(Luke 3:8). When Christ offered them freedom through truth, they
indignantly replied, "'We are Abraham's descendants, and
have never been in bondage to anyone. How can you say, "You
will me made free"?'" (John 8:31-33)
Romans 4 - The Immediate
Context
Circumcision was a fleshly sign of covenant relationship with
God (Genesis 17:13). The animal sacrifices of the law of Moses
only offered a fleshly cleansing so the sin-defiled worshiper
might come into the presence of the holy God, and its ordinances
primarily pertained to the flesh (Hebrews 9:1-10). Paul shows
that the Lord has replaced these fleshly requirements - Abrahamic
descent, circumcision, carnal ordinances - with a covenant that
pertains to the heart, the inner man, a spiritual relationship
(Romans 2:28-29).
In the immediate preceding passage, Paul restated and expanded
the theme of Romans: We are saved by faith apart from the law
(Romans 3:20-31). The "law" is the "law of works"
(Romans 3:27), i.e., a law which demands sinless obedience for
justification, the Old Testament. "Faith" is "the
law of faith" (Ibid), "the law of the Spirit of life
in Christ Jesus" (Romans 8:3), the gospel (Romans 1:16).
Analysis of Passage
The apostle makes the strongest possible appeal to a Jew.
How was Abraham, the father of the nation, the one the Lord gave
the promises, justified? Was it by the flesh - physical relationship,
circumcision, law of Moses? (Romans 4:1) If so, since this demands
sinless obedience, he could boast of earning his salvation; but
no one can so glory before the holy God (verse 2). Rather, the
Scriptures testify Abraham was justified by faith (verse 3; quoting
Genesis 15:6). Such justification is on the basis of the grace
of God, undeserved favor (verse 4; cf. 3:21-26). On the other
hand, justification by works would be earned, not a matter of
grace (verse 4).
What kind of works does the apostle have in mind? The Bible
mentions many kinds: good and evil (Titus 2:14; 2 Timothy 4:18),
of God and of darkness (John 6:28-29; Romans 13:12), of Christ
and of iniquity (Philippians 2:30; Matthew 7:23), of the Lord
and of the flesh (1 Corinthians 15:58; Galatians 5:19), befitting
repentance and wicked (Acts 26:20; Colossians 1:21), righteous
and hypocritical (Acts 10:35; Matthew 23:3,5), perfect and dead
(James 1:4; Hebrews 9:14), of faith and of the law (also called
boastful and of righteousness, i.e., earned righteousness; (1
Thessalonians 1:3; Galatians 2:16; Ephesians 2:9; Titus 3:5).
Some of these works will cause us to be lost (Galatians 5:19-21),
some will not save (Galatians 2:16), but some are essential to
salvation (John 6:28-29; Philippians 2:12; Galatians 5:6). Judgment
will be on the basis of our works (Romans 2:5-10). How can this
be if works have nothing to do with our salvation? The works
of Romans four are the works of the law of Moses.
The justification of Romans four is "to him who does
not work" (verse 5). If this includes every kind of works,
even good works, then we should not do good works. We should
never feed the hungry, give drink to the thirsty, take in the
stranger, clothe the naked, or visit the prisoner. But Christians
are "created in Christ Jesus for good works" (Ephesians
2:10), and we will be condemned if we fail to do them (Matthew
25:31-46). Again, the works of Romans four are the works of the
Old Testament.
The remainder of the chapter clinches the argument. David,
the great hero of Israel, was justified by faith apart from sinless
obedience to the law (verses 6-8; quoting Psalm 32:1-2). Abraham
was justified by faith before he was circumcised, proving one
can be righteous without circumcision (verses 9-12; cf. Genesis
15:6; 17:1-14,23-27). The Abrahamic promise predated the law
and had nothing to do with the law, and Abraham himself was righteous
though he never kept the Mosaic law. This proves we are justified
by faith without the works of the Old Testament (verses 13-25).
Conclusion
We are not justified by the works of the law of Moses, works
that demanded sinless obedience, were fleshly, and would earn
salvation. Rather, we are saved by grace through faith as we
by faith meet the divine conditions of pardon.
Click here for
part 2 of this article (on James 2).
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