One of the most important questions in biblical theology is the relationship between faith and works. In fact, differing understandings of the role of faith and works have divided faithful Protestants from Roman Catholics since the time of the Reformation. Here I will present a traditional Reformed understanding of faith and works from the Scriptures.
Faith and works in the teaching of Jesus
The notion that we are saved by faith alone is anchored in the teaching of Jesus. For example, Jesus praises the centurion’s faith, indicating that he found no such faith in Israel (Mt 8:5-13; Lk 7:1-10). We see a wonderful reminder of saving faith in the account of the sinful woman who interrupted Jesus’ dinner with Simon the Pharisee (Lk 7:36-50). This woman was well known for her sin, and she expressed her lamentation with tears that fell on the feet of Jesus, with her hair with which she dried it, and with kisses and perfume poured on the feet of Jesus. she. Jesus praised her love, but her love flowed from freely received forgiveness. Therefore, the story concludes with the statement: “Your faith has saved you, go in peace.” (Luke 7:50). In this story we have a dramatic indication that forgiveness is by faith alone, and such faith brings peace.
The story of the Pharisee and the publican also indicates that forgiveness and justification are not granted to the Pharisee who was proud of his acts of religious devotion (Lk 18:9-14). Instead, Jesus declares that the one who stands right before God is the publican, who realizes that his only hope is God’s mercy. Jesus also teaches that the blessing belongs to the poor in spirit (Mt 5:3), to those who mourn their sin (Mt 5:4), to those who are humble (Mt 5:5), to those who are hungry of a righteousness that is not his own (Mt 5:6). Jesus’ meals with sinners and tax collectors point to the same truth (Mt 9:9-13). Such meals in the ancient world signified social acceptance, and by eating with tax collectors, Jesus communicated acceptance, forgiveness, and love toward those who had repented of their sins.
The Gospel of John emphasizes the importance of faith, using the verb “believe” (pisteúô) 98 times to stress the importance of faith. At one point, the Jews asked what they had to do to put God’s works into practice (Jn 6:28). Jesus replied to “believe in the one He has sent” (Jn 6:29). John repeatedly emphasizes that those who believe enjoy eternal life (Jn 1:12; 3:16; 5:24). One is not saved by acting for God, but by believing in God.
Faith and Works in Paul’s Epistles
Paul teaches that justification and the gift of the Spirit are received by faith rather than works of the law (Rom 3:20, 28; Gal 2:16; 3:2, 5, 10). Luther correctly translates Romans 3:28 by saying that we are justified “by faith alone,” and not by works of the law. Some have argued that “works of the law” refers to the ceremonial law or the limits of the law, but it is more natural to understand that the works of the law refer to the whole law. In other words, justification does not come by keeping the law, but by faith.
Such an interpretation is confirmed by other texts which teach that justification is by faith rather than by works. Readers may fail to notice that Paul changes from “works of the law” in Romans 3 to “works” in Romans 4. We see in Romans 4 that Abraham was not justified by works but by faith (Rom 4:1-5). The word “works” is appropriate in relation to Abraham since he did not live under the Mosaic Law. Abraham’s case validates the interpretation proposed above for Romans 3. Justification cannot be obtained by works but only by faith. Works or works of the law cannot bring justification since all people, without exception, are sinners (Ro 1:18-3:20; Gal 3:10). A notable element of Paul’s teaching is that justification is by faith and not by works (Phil 3:2-9; Eph 2:8-9; 2 Ti 1:9; Ti 3:5).
We must not think that the intrinsic virtue of faith is what saves, as if faith were our justice, as if faith were a good work. What saves is the object of faith, which for Paul is Jesus Christ as crucified and risen (Rom 3:21-26; 2 Cor 5:18-21; Gal 1:4; 2:21; 3:13). Faith unites believers to Christ, who became sin for our sake, who has taken the curse we deserve, who has absorbed wrath in our place. So Paul clearly teaches that salvation comes by believing, not by accomplishing something, but by resting in Christ instead of working for him, by trusting instead of doing.
works and salvation
However, this raises the question of the role of works in salvation, since we see in various texts that works are necessary for eternal life. For example, Jesus teaches that those who refuse to forgive others will not be forgiven by God (Mt 6:14-15; 18:31-35), that those who practice iniquity will not enter the kingdom (Mt 7:21-23). , that only those who bear fruit are truly saved (Mr 4:1-20), that only true disciples belong to him (Lk 9:57-62; 14:25-35), and that those who do good will be resurrected (Jn 5:29).
We find the same emphasis in the book of Acts. Those who want to escape God’s wrath must repent of their sins (Acts 2:38; 3:19; 17:30), and must do “works worthy of repentance” (Acts 26:20). Simon, for example, was not saved until he truly repented of his sins (Acts 8:9-24). Paul also says that those who practice the works of the flesh will not enter the kingdom of God (Gal 5:19-21; cf. 1 Cor 6:9-11). God is fair and just; those who do good will be rewarded with eternal life and those who do evil will face final judgment (Rom 2:6-11). Only those who sow to the Spirit will enjoy eternal life, while those who sow to the flesh will be destroyed (Gal 6:8). Paul reminds his readers that evil is avenged by God (1 Thes 4:6), and those who do good will be rewarded (2 Cor 5:10).
Paul and James
James, at first glance, seems to contradict Paul’s theology of justification. Paul affirms that believers are justified by faith and not by works. James says that justification is by works “and not by faith alone” (James 2:24). James refers to the same verse about Abraham’s faith (James 2:23; Gen 15:6) that Paul quotes (Rom 4:3; Gal 3:6), but he seems to apply the verse in a radically different way, arguing that the works that followed Abraham’s faith justified him, whereas Paul maintains that Abraham was justified by his faith, and not by his works.
Some scholars claim that Paul and James contradict each other, but such a view contradicts the inspiration of Scripture, and there is a possible solution to this dilemma. We have already seen that both Jesus and Paul teach salvation by faith, yet emphasize the necessity of good works for salvation. Good works cannot be the basis of salvation since God is infinitely holy and demands perfection. Thus, the good works performed by believers are not the basis of salvation, but must be understood as a necessary evidence of salvation. Such works are the fruit and product of a new life in Jesus Christ.
We have important confirmation that James himself believed this, for in James 3:2 he says that “we all fail in many ways.” Santiago means by this that we all sin in many ways. And he makes this comment immediately after insisting on justification by works! (James 2:24). Apparently, the justifying works are very imperfect, and therefore could never be the basis of our justification since God demands perfection. Because we continue to fail in so many ways, our works serve as evidence and indication that we have a new life. Justification is by faith alone, by putting our trust in Christ alone, and thus our salvation is by grace alone, and for the glory of God alone, and our good works show that we are trusting in Christ for our salvation.
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