Faith vs Works in Early Christianity and the New Testament
The relationship between faith and works in early Christianity and the New Testament is a foundational theological discussion, with various interpretations across Christian traditions. Faith, in general, is understood as the persuasion of the mind that a statement is true, with its primary idea being trust [4]. Good works are often described as fruits of righteousness and acts of love, characterizing true Christian commitment [5, 7].
The Apostle Paul frequently emphasizes salvation by grace through faith, not by works. For instance, Ephesians 2:8 states, "By grace are you saved through faith; and that not of yourselves; it is the gift of God, not of works" [9]. This perspective suggests that human effort or adherence to the law cannot achieve salvation. Augustine of Hippo distinguished between a "law of works" and a "law of faith," noting that the former, associated with Judaism and its prescribed works like circumcision, differs from the Christian system [8]. This aligns with the concept of a "new covenant" of grace superseding an "old broken covenant of works" [1].
However, the New Testament also contains passages that highlight the importance of works. The Epistle of James directly addresses this, stating, "You have faith, and I have works. Show me your faith without works, and I by my works will show you my faith" (James 2:18) [3]. This verse is often understood to mean that genuine faith will inevitably produce good works as evidence of its reality. John Chrysostom, an early Church Father, also emphasized that Israel's rejection was due to seeking righteousness by works rather than by faith, yet he also highlighted that acts of love and good works characterize true Christian commitment [7, 10].
Reformed theology, as seen in the commentary by Jamieson, Fausset & Brown, interprets "work of faith" as the "working reality" of faith, an "alacrity in receiving the truth, and in evincing itself by its fruits." This is not an "otiose assent" but a "realizing, working faith" [6]. This perspective suggests that faith is not merely intellectual assent but an active principle that manifests in one's life.
The tension between faith and works has been a point of theological debate. Some argue that emphasizing salvation by grace alone might diminish the necessity of good works [2]. However, the consistent New Testament teaching, as interpreted by various traditions, is that while works do not earn salvation, they are an indispensable outcome and demonstration of true faith [5, 7]. Christ himself is presented as an example of good works (John 10:32; Acts 10:38) [5].
Sources
- Easton's Bible Dictionary “Easton's Bible Dictionary: New Testament — (Luke 22:20), rather "New Covenant," in contrast to the old covenant of works, which is superseded. "The covenant of grace is called new; it succeeds to the old broken covenant of works. It is ever fresh, flourishing, and excellent; and under the gospel it is dispensed in a more clear, spiritual, extensive, and powerful manner than of old" (Brown of Haddington). Hence is derived the name given to the latter portion of the Bible. (See [438]TESTAMENT.)”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Works, Good — The old objection against the doctrine of salvation by grace, that it does away with the necessity of good works, and lowers the sense of their importance (Rom. 6), although it has been answered a thousand times, is still alleged by many. They say if men are not saved by works, then works are not necessary. If the most moral of men are saved in the same way as the very chief of sinners, then good works are of no moment. And more than this, if the grace of God is most clearly displayed in the salvation of the vilest of men, then the worse men are the bet”
- James “Yes, a man will say, “You have faith, and I have works.” Show me your faith without works, and I by my works will show you my faith. -- James 2:18”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Faith — Faith is in general the persuasion of the mind that a certain statement is true (Phil. 1:27; 2 Thess. 2:13). Its primary idea is trust. A thing is true, and therefore worthy of trust. It admits of many degrees up to full assurance of faith, in accordance with the evidence on which it rests. Faith is the result of teaching (Rom. 10:14-17). Knowledge is an essential element in all faith, and is sometimes spoken of as an equivalent to faith (John 10:38; 1 John 2:3). Yet the two are distinguished in this respect, that faith includes in it assent, which is an act ”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Works, Good — Christ, an example of -- Joh 10:32; Ac 10:38. Called Good fruits. -- Jas 3:17. Fruits meet for repentance. -- Mt 3:8. Fruits of righteousness. -- Php 1:11. Works and labours of love. -- Heb 6:10. Are by Jesus Christ to the glory and praise of God -- Php 1:11. They alone, who abide in Christ can perform -- Joh 15:4,5. Wrought by God in us -- Isa 26:12; Php 2:13. The Scripture designed to lead us to -- 2Ti 3:16,17; Jas 1:25. To be performed in Christ's name -- Col 3:17. Heavenly wisdom is full of -- Jas 3:17. Justification unattainable by -- Ro 3:20; Ga 2”
- 1 Thessalonians (Presbyterian) “Jamieson, Fausset & Brown on 1 Thessalonians 1:3: work of faith--the working reality of your faith; its alacrity in receiving the truth, and in evincing itself by its fruits. Not an otiose assent; but a realizing, working faith; not "in word only," but in one continuous chain of "work" (singular, not plural, works), Th1 1:5-10; Jam 2:22. So "the work of faith" in Th2 1:11 implies its perfect development (compare Jam 1:4). The other governing substantives similarly mark respectively the characteristic manifestation of the grace which follows each in the genitive. Faith, love, and hope, are the ”
- Hebrews (Protestant academic) “Tyndale House on Hebrews 10:24: 10:24 Acts of love and good works characterize true Christian commitment (6:10; 10:32-34; Gal 5:13; 1 Thes 1:3; Rev 2:19).”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 21 [XIII.] -- THE LAW OF WORKS AND THE LAW OF FAITH. (part 1): The law, then, of deeds, that is, the law of works, whereby this boasting is not excluded, and the law of faith, by which it is excluded, differ from each other; and this difference it is worth our while to consider, if so be we are able to observe and discern it. Hastily, indeed, one might say that the law of works lay in Judaism, and the law of faith in Christianity; forasmuch as circumcision and the other works prescribed by the law are just those which the Christian system no longe”
- Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), 11 This doctrine concerning faith is everywhere treated by Paul,: 11 This doctrine concerning faith is everywhere treated by Paul, Eph. 2:8: By grace are ye saved through faith; and that not of your selves; it is the gift of God, not of works, etc.”
- CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: Homily XVII. Rom. X. 1 “Brethren, my heart’s desire and prayer to God for them is, that they might be saved.” He is now going again to rebuke them more vehemently than before. 1481 1481 In ix. 30–33 Paul had stated that the reason of Israel’s rejection was, that they sought after righteousness not by faith but by works, while the Gentiles sought it by faith and attained it. Chap. x . is an illustration and confirmation of this position. Its leading idea is, that the Jews could not be justified by works of the law, because a new system, that of faith,”