by Keith Sharp
For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them (Ephesians 2:8-10).
One of the fundamental doctrines of Protestant churches is that “justification is by grace alone through faith alone because of Christ alone” (www.protestantbeliefs.com). How can justification before God be both by grace alone and faith alone? Doesn’t “alone” mean just one, whereas Protestants claim we are justified by two things? The Protestant answer is that God in His grace bestows faith on the elect. In reality, they are affirming justification by grace alone.
When I was a twenty-one year old “wet behind the ears” preacher in Quitman, Arkansas, I invited our grocer, a Baptist, to a gospel meeting. He said he would come if the preacher would preach on “Salvation By Grace Through Faith.” I did not know that was the very subject the visiting preacher would address that night. Yes, contrary to what many Protestants have been told, I believe with all my heart in “Salvation By Grace Through Faith.”
Scripturally many things lead to our justification. But they can be summarized under three heads: grace, faith, and works. What is the relationship between grace, faith, and works in our salvation?
Grace
The root meaning of “grace” is simply “favor, acceptance” (Mounce. 1309). As a child Jesus grew “in favor with God and men” (Luke 2:52). This term “favor” is from the same Greek word, “charis,” translated “grace” in Ephesians 2:8. Surely no believer will contend Jesus didn’t earn or deserve favor with both God and man. He “was subject to” Joseph and Mary (Luke 2:51) and “was in all points tempted as we are, yet without sin” (Hebrews 4:15).
But it is equally true that “grace” means “kindness which bestows upon another what he has not deserved” (Thayer. 666) when it has reference to our salvation. “Now to him who works, the wages are not counted as grace but as debt” (Romans 4:4). “And if by grace, then it is no longer of works; otherwise grace is no longer grace. But if it is of works, it is no longer grace; otherwise work is no longer work” (Romans 11:6).
When used in this sense, “undeserved favor,” as it is in our salvation from sin, it implies the recipient of grace, the sinner, has a need which he lacks the ability to supply. “For while we were still helpless, at the right time Christ died for the ungodly” (Romans 5:6, New American Standard Bible).
It also implies that the one who supplies the grace has the ability to meet the need. “Therefore He is also able to save to the uttermost those who come to God through Him, since He always lives to make intercession for them” (Hebrews 7:25).
It further means that the one receiving the grace is unworthy of it.
For scarcely for a righteous man will one die; yet perhaps for a good man someone would even dare to die. But God demonstrates His own love toward us, in that while we were still sinners, Christ died for us (Romans 5:7-8).
Saving grace by nature is of necessity from God to man, never from man to God. We are the ones in desperate need of salvation (Romans 3:23; 6:23). God needs nothing, and, if He did, we couldn’t provide it. “If I were hungry, I would not tell you; For the world is Mine, and all its
fullness” (Psalm 50:12).
Grace is what makes our salvation possible.
“For the grace of God that brings salvation has appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly in the present age” (Titus 2:11-12).
“Grace” also denotes that state in which we stand justified before God.
Therefore, having been justified by faith, we have peace with God through our
Lord Jesus Christ, through whom also we have access by faith into this grace in which we stand, and rejoice in hope of the glory of God (Romans 5:1-2).
Grace and Faith
In Ephesians 2:1-10 the apostle Paul discusses the salvation of the Ephesian Christians. He points out that at one time they had been “dead in trespasses and sins” (verses 1-3). But, Paul reminds them, God made them “alive together with Christ” (verses 4-7). Thus, having once been spiritually dead, with only the dreadful prospect of a devil’s hell before them, they were then alive with the blessed hope of eternal bliss in heaven. Paul reveals how this wonderful change took place in verses 8-10. We, being under the New Testament just as were the Ephesian Christians, must be saved in the very same way they were. How were they saved? The apostle explains:
“For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast. For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.”
If salvation is wholly by grace, then one of three things must be true. Either God has selected a specific group of people to be saved without regard to anything they might do (as Calvinists teach), He will save everyone (as Universalists believe) or He will save no one (which no one believes). We know the merciful Father has not predestined which individuals will be saved, for His saving grace is for all people (Titus 2:11). Also, we know that not everyone will be saved (2 Thessalonians 1:7-9). Finally, Jesus promised that some would be saved (Matthew 25:34). Thus, since all three possibilities are eliminated, we know that salvation is not “wholly by grace.”
A gift may be free and by grace but still be conditional. When the Israelites took the city of Jericho, they had to march around that city a total of thirteen times, they had to shout with a great shout, and the priests had to blow on rams’ horns before the walls would fall (Joshua chapter 6). Yet God told Joshua, “I have given Jericho into your hand.” (verse 2) Certainly they had to do something to obtain the city, for this was a conditional gift. Likewise, Peter promised his audience on Pentecost the gift of the Holy Spirit, but they had to repent and be baptized to receive the gift (Acts 2:38). If a grandfather promises to pay for the college education of his grandchildren if they make good grades and stay out of trouble, that would be a conditional gift. They would not earn the gift, and it would be by the grace of their grandfather.
As long as the condition is not equal in value to the thing received, it is still a gift by grace. Marching around a city thirteen times, blowing on rams horns, and shouting are hardly brilliant military tactics to earn victory over a walled city. Were they not obedience to commands of God, they would be lunacy. Baptism in water is of no value to God or man in itself, it is simply a condition of divine grace.
What are the conditions upon which God, by His grace, will give the gift of salvation? Paul says it is “through faith.” (Ephesians2:8)
What is “faith?” The author of Hebrews defines “faith” as “the substance (assurance, New American Standard Bible) of things hoped for, the evidence (conviction, NASB) of things not seen.” (Hebrews 11:1)
“Faith,” in relationship to “hope,” is that which “substantiates” or upholds it. It is “assurance” of that which we both desire and expect. Furthermore, it is based on “evidence” which yields “conviction” concerning things not seen. Also, faith includes trust, for “he who comes to God must believe that He is (conviction – KS), and that He is a rewarder of those who diligently seek Him (trust – KS).” (Hebrews 11:6) The three elements of saving faith are belief based on
evidence, trust, and assurance.
No Bible believer questions the fact that faith saves. It is the means by which we gain “access” into the grace of the loving Father, whereby we may “rejoice in hope” of eternal glory (Romans 5:1-2).
But, what kind of faith saves? Saving faith stands upon “the word of God.” (Romans 10:17) Faith in human philosophy, men’s opinions, our parents’ religion, church creeds and teachings, or our own good deeds will not do. Furthermore, the faith which “avails” is “faith working through love.” (Galatians5:6)
But, didn’t Paul say that salvation was “not of works, lest anyone should boast”? (Ephesians 2:9) Why, then, did he say that faith, to benefit, had to work? In spite of denominational doctrine, Jesus declared that faith is a work that we do (John 6:28-29). Did Paul contradict both himself and Jesus when he said salvation is “not of works”? No, the Scriptures, being truth, never contradict themselves. Rather, as Paul shows in Ephesians 2:9, he is eliminating the possibility that boastful works will save a person.
Faith and Works
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 in our justification?
Faith – Romans Four
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, emphasis mine).
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)
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 same is true of the works of Ephesians 2:9 – “not of works lest anyone should boast.” These are boastful works, earned justification, sinless obedience.
The justification of Romans four (and Ephesians 2:8-10) is “to him who does not work” (Romans 4:5). 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.
Works – James Two
The greatest leader of the Protestant Reformation, Martin Luther, so strongly believed we are saved by faith alone that, where the apostle states in Roman 5:1 that we are “justified by faith,” Luther rendered it in his German version, “justified by faith alone” (cf. Revelation 22:18). He was perplexed by the book of James. It certainly has the credentials to be included in the New Testament canon, but Luther could not reconcile James 2:14-26 with his belief in salvation by faith alone. He once called James a “right strawy epistle” and asserted it had “no gospel character in it.” He even asserted, “I will not have it in my Bible in the number of the proper chief books.” When one’s doctrine leads him to deny a book of the Bible its proper place as inspired and authoritative, he needs to reexamine his doctrine. What does James teach about faith and works?
The Passage Examined
James poses a question: “What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him?” (James 2:14) Thus, the inquiry of the passage is, Will faith apart from works save? The inspired writer answers his own query in verses fifteen through twenty-six.
James first demonstrates by three arguments that faith alone is a dead faith (verses 14-20). Just as it does no good to wish a needy person well unless we do something to relieve his needs, faith apart from works is dead (verses 15-17). If your neighbor came to your door in the freezing cold of winter, wearing tattered, thin clothing and looking gaunt from hunger, and asked for help, would you reply with a laugh, “Friend, I can’t help you, but I hope you find some food and clothing”? How much would that help? That’s how much good faith apart from works does in our salvation.
Then the inspired writer shows that, apart from works, one can’t even prove he has faith (verse 18). It’s not faith or works, it is faith and works. It is said a Scotsman once labeled the oars of his rowboat “Faith” and “Works.” When a neighbor asked him why, he pushed his boat into the water. He only pulled on the oar named “Faith” and just went in a circle. Then he just pulled on “Works” and went in the opposite circle. But when he pulled on both “Faith” and “Works,” he went to his destination.
Even the demons believe, but they are nonetheless condemned (verse 19). Thus, faith without works is a dead faith (verse 20). Do you think a dead faith will save?
Then James demonstrates by two Old Testament examples that we are justified by faith that works (verses 21-25). First he appeals to the example of Abraham (verses 21-24). Abraham was a Hebrew, godly, a man, a child of God, and the friend of God. He was justified by faith (verse 23; quoting Genesis 15:6), but his faith had to be perfected by works of obedience to God (verse 22), the greatest being his offering of his beloved son of promise, Isaac, upon an altar as a sacrifice in obedience to the command of God (verse 21; cf. Genesis 22:1-18). He thus was the friend of God (verse 23; cf. 2 Chronicles 20:7; Isaiah 41:8; John 15:14).
What does the example of Abraham demonstrate? “You see then that a man is justified by works, and not by faith only” (verse 24). This is the only time the Bible even mentions the doctrine of salvation by faith alone, and the inspired writer James emphatically declares it to be a lie.
Then James refers to the salvation of Rahab the harlot (verse 25; cf. Joshua 2:1-22; 6:22-25). In contrast with Abraham, Rahab was a Gentile, immoral, a woman, an alien, and belonged to God’s enemies. How was she saved? She heard about the Lord and the terms of salvation (Joshua 2:10, 12-20), she believed (Joshua 2:11, 21; Hebrews 11:31), and she obeyed (Joshua 2:1-8, 21; James 2:25). Thus, when Jericho perished, Rahab was saved (Joshua 6).
What does James conclude about faith and works in our salvation? “For as the body without the spirit is dead, so faith without works is dead also” (verse 26). James does not deny salvation by faith, but he emphatically denies salvation by faith only (verses 14, 17, 20, 22, 24, 26).
Objections Answered
Protestants raise various objections to this simple analysis of James’ teaching. Sometimes they contend that Paul taught justification by faith without works for the alien sinner, whereas James refers to the justification of Christians. To begin with, this does not help, for the same ones who teach the alien is saved by faith alone contend that the Christian cannot be lost. They deny anyone, saint or sinner, must obey Christ. Furthermore, both Paul and James quote the same passage to prove their point – Genesis 15:6 (Romans 4:3; James 2:23). And in the application that each makes, Abraham had already been an obedient believer for many years. Abram was saved by faith no later than his age seventy-five (Genesis 11:31 – 12:4; Hebrews 11:8), and that saving faith was obedient faith. He had worshiped the Lord for years (Genesis 12:7; 13:3-4), and Melchizedek blessed him as “Abram of God Most High” (Genesis 14:18-20). Thus, long before the events of Genesis fifteen, Abram was a saved, obedient, faithful worshiper of the Lord. Also, Rahab was certainly an alien when she was justified by obedient faith (James 2:25). The simple fact is that both the alien and the child of God must be justified by faith that works (Mark 16:15-16; Matthew 28:20).
Some argue that James speaks of justification before men, not God. But the subject of James 2:14-26 is salvation – Will faith without works save? (James 2:14) Who saw Abraham offer Isaac? (James 2:21; Genesis 22:3,5,12) When Abraham offered Isaac, he proved his faith to God (Genesis 22:11-12).
Others contend that Paul writes of true faith, whereas James speaks of alleged but false faith. Paul teaches that we must be saved by working faith (Galatians 5:6). James shows what makes alleged faith saving faith, and that is works of obedience (James 2:14,17,20,22,24,26).
Still others assert that demons just believe in God, not in Christ (James 2:19). The demons believe in one God (Ibid) and in Jesus as the Son of God (Mark 5:7). They confessed their faith in Christ (Mark 5:7), worshiped Him (Mark 5:6), submitted to Him (Mark 5:12-13), and they fear the judgment (James 2:19). Nevertheless, they are lost (Matthew 8:29). And James plainly teaches that they prove faith without works is dead (James 2:19-20).
Summary
The kind of works Paul teaches will not save are works that demand sinless obedience, works whereby one would earn righteousness, the works of the law of Moses (Galatians 5:1-4). The works James teaches do justify are works of the obedience of faith, works whereby we meet the conditions of divine grace, works of obedience to the gospel (cf. Luke 17:10). Faith alone does not profit (James 2:14), will not save (James 2:14), is dead (James 2:17,20,26), cannot be shown (James 2:18), is possessed by demons (James 2:19), is incomplete (James 2:22), and will not justify (James 2:24). The only kind of faith that will save is a working faith.
The alien sinner must work to be saved (Matthew 7:21), and so must the child of God (Philippians 2:12). The alien must believe in Jesus (John 6:28-29), repent of his sins (Acts 3:19), confess his faith in Christ (Romans 10:9-10), and be baptized for the remission of sins (Acts 2:38). The child of God must “observe all things” Christ commands (Matthew 28:19-20). When he fails to do so he must repent, confess his sin, and pray for forgiveness (Acts 8:22; 1 John 1:9).
The doctrine of salvation by faith alone may be “very full of comfort,” but it is also very full of damnation. “You see then that a man is justified by works, and not by faith only” (James 2:24).
Works Cited
Mounce, William D., Mounce’s Complete Expository Dictionary of Old and New Testament Words.
Thayer, J.H., A Greek-English Lexicon of the New Testament.
