Correlation Between Faith and Works

The Bible has much to say about salvation involving concepts such as faith and works. Many people believe that faith alone saves individuals from sin while some believe that works allow people to earn their redemption. Others believe that salvation is contingent upon a mixture of the two traits. Scripture contains the right balance.

Probably the two New Testament writers that spoke more on the subjects of faith and works were the Apostle Paul and James, the Lord’s brother. The passage that Paul wrote about faith and works specifically is found in Romans 3:27 – 4:5:

Where then is the glorying? It is excluded. By what manner of law? of works? Nay: but by a law of faith. We reckon therefore that a man is justified by faith apart from the works of the law. Or is God the God of Jews only? is he not the God of Gentiles also? Yea, of Gentiles also: if so be that God is one, and he shall justify the circumcision by faith, and the uncircumcision through faith. Do we then make the law of none effect through faith? God forbid: nay, we establish the law. What then shall we say that Abraham, our forefather, hath found according to the flesh? For if Abraham was justified by works, he hath whereof to glory; but not toward God. For what saith the scripture? And Abraham believed God, and it was reckoned unto him for righteousness. Now to him that worketh, the reward is not reckoned as of grace, but as of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is reckoned for righteousness. (Romans 3:27 - 4:5 ASV)

James also wrote about faith and works in James 2:14-26:

What doth it profit, my brethren, if a man say he hath faith, but have not works? can that faith save him? If a brother or sister be naked and in lack of daily food, and one of you say unto them, Go in peace, be ye warmed and filled; and yet ye give them not the things needful to the body; what doth it profit? Even so faith, if it have not works, is dead in itself. Yea, a man will say, Thou hast faith, and I have works: show me thy faith apart from thy works, and I by my works will show thee my faith. Thou believest that God is one; thou doest well: the demons also believe, and shudder. But wilt thou know, O vain man, that faith apart from works is barren? Was not Abraham our father justified by works, in that he offered up Isaac his son upon the altar? Thou seest that faith wrought with his works, and by works was faith made perfect; and the scripture was fulfilled which saith, And Abraham believed God, and it was reckoned unto him for righteousness; and he was called the friend of God. Ye see that by works a man is justified, and not only by faith. And in like manner was not also Rahab the harlot justified by works, in that she received the messengers, and sent them out another way? For as the body apart from the spirit is dead, even so faith apart from works is dead. (James 2:14-26 ASV)

The two passages have some similarities and differences. First, both passages speak of justification, but they highlight different attributes—that of faith and works. Second, both writers quote from Genesis 15:6 (ASV), which says, “And he believed in Jehovah; and he reckoned it to him for righteousness,” but they apply it uniquely. Third, both writers speak of faith and works, but each one praises what the other seemingly condemns and condemns what the other seemingly praises. Fourth, both writers cite Abraham as an example for justification, but they seem to look at different examples in his life to apply their point.

At the foundation of this subject is to understand that scripture does not contradict itself. First, Paul said that “all scripture is given by inspiration of God” (2 Timothy 3:16 KJV) and that it is from the mind of God (1 Corinthians 2:10-12). Since “God is not a God of confusion, but of peace” (1 Corinthians 14:33 ASV) it makes senses for him to provide humanity with a message that, as Jesus said, “cannot be broken” (John 10:35 ASV). A second point fundamental to this study is that “God is no respecter of persons” (Acts 10:34 ASV), and he shows no partiality to humanity. Therefore, it naturally follows that his message would be consistently applied to everyone. The supposition that Paul and James disagreed in their path to justification is without scriptural support.

The Apostle Paul wrote to the Roman church to encourage faith in God—the lawgiver—over the legal works of the Law of Moses, the law to which they were accustomed. Certain Jewish Christians emphasized the outward works of the law to boast about their relationship with God. Paul confronted this attitude by pointing to the attitude of Abraham, their Jewish father.

Some of Abraham’s good works might include the time he rescued his nephew Lot (Genesis 14:16), when he paid tithes to Melchizedeck (Genesis 14:20), when he circumcised his entire house (Genesis 17:24-27) and when he interceded on Sodom’s behalf (Genesis 18:22-33); but Abraham could not boast of those works to God because his redemption was not contingent upon them. Therefore, Paul said, “For if Abraham was justified by works, he hath whereof to glory; but not toward God” (Romans 4:2 ASV).

In addition, whatever Abraham could have done that might have looked favorably in God’s sight would have been considered debt instead of grace. Paul mentioned, “Now to him that worketh, the reward is not reckoned as of grace, but as of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is reckoned for righteousness” (Romans 4:4-5 ASV). If ever Abraham would have reminded God of his good deeds, God would have pointed out to Abraham his sins and mistakes. In the same manner, any Jew whose trust was placed in the works of the law would be working up a debt.

One should notice that Paul uniquely specified a type of works and faith. Rather than works of righteousness (Tit. 3:5) or works that come from faith (Jam. 2:26), Paul condemned works of the law specifically (Rom. 3:28). With respect to faith, he praised faith that establishes the law (Rom. 3:31) and not any pseudo-faith that is devoid of works.

James discussed this same pseudo-faith in the second chapter of his epistle. He wrote to Jewish Christians who were mistreating their fellow Jewish brethren while claiming to have faith, which James identified as dead (James 2:17, 26) and barren (James 2:20) similar to the faith of demons (James 2:19). He illustrated his point, “If a brother or sister be naked and in lack of daily food, and one of you say unto them, Go in peace, be ye warmed and filled; and yet ye give them not the things needful to the body; what doth it profit?” (James 2:15-16 ASV) James had no use for blind, dead faith, which he condemned, but praised good works which made faith perfect instead (James 2:22).

Like Paul, James used Abraham as an example for justification. Whereas Paul had in mind God’s promise to Abraham to expand his family, James had in mind Abraham’s obedience in offering up his son Isaac upon the altar (James 2:21).

Abraham was the father of faith, but his life was filled with works of obedience. This way made Abraham’s faith perfect as James stated. First, God told Abraham:

Get thee out of thy country, and from thy kindred, and from thy father's house, unto the land that I will show thee: and I will make of thee a great nation, and I will bless thee, and make they name great; and be thou a blessing; and I will bless them that bless thee, and him that curseth thee will I curse: and in thee shall all the families of the earth be blessed. (Genesis 12:1-3 ASV)

And Abraham went (Genesis 12:4). Second, God told Abraham to “be circumcised in the flesh of your foreskin” (Genesis 17:11), and he obeyed (Genesis 17:24). Third, God told Abraham, “Take now thy son, thine only son, whom thou lovest, even Isaac, and get thee into the land of Moriah. And offer him there for a burnt-offering upon one of the mountains which I will tell thee of” (Genesis 22:2 ASV), and he “rose early in the morning, and saddled his ass, and took two of his young men with him, and Isaac his son. And he clave the wood for the burnt-offering, and rose up, and went unto the place of which God had told him” (Genesis 22:3 ASV).

In conclusion, Paul and James agreed on the same of faith and works, and they produced a singular theme. Paul condemned works of the law while James promoted works of faith—a different kind of work altogether. James condemned blind faith (“faith without works”) while Paul promoted obedient faith—a very different kind of faith. Paul claimed the Abraham was justified by obedient faith—the only saving faith found in the Holy Writ—in contrast to works of the law, and James said that Abraham was “justified by works [of faith]” in contrast to blind faith. When someone says that Paul and James disagreed because they talked about the same kinds of work and faith, they either are “mistaken, not knowing the Scriptures” (Mt. 22:29), or they “have itching ears…turn away from listening to the truth and wander off into myths.” (2 Tim. 4:3-4 ESV).