Author : 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?
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)
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).
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).
