Faith vs Works in God's Economy and Salvation
The relationship between faith and works in God's economy and salvation is a complex and contested topic across Christian traditions. At its core is the question of how faith and works relate to justification and salvation.
The biblical anchor for this discussion is found in passages such as James 2:14, which asks, "What doth it profit, my brethren, though a man sayeth he hath faith, and hath not works? can faith save him?" [1]. This verse is often cited in discussions about the role of works in salvation. In contrast, Paul's writings, such as Ephesians 2:8, emphasize that salvation is by grace through faith, "and that not of yourselves; it is the gift of God, not of works" [6].
The tension between these perspectives has led to differing interpretations across Christian traditions. The Lutheran tradition, as represented by the Augsburg Confession, emphasizes that justification is by faith alone, citing Ephesians 2:8 [6]. This view is supported by Reformed theologians like Charles Hodge, who argues that justification is not based on works but on faith [3].
In contrast, the Eastern Orthodox tradition, as represented by John Chrysostom, emphasizes the importance of works in demonstrating faith. Chrysostom notes that the Jews sought righteousness through works rather than faith, leading to their rejection [7]. Similarly, James 2:14 is interpreted by John Gill as indicating that faith without works is not true faith, as it is an "operative grace; it works by love and kindness" [8].
The patristic tradition also offers insights into this discussion. Augustine distinguishes between the "law of works" and the "law of faith," noting that the law of works is characterized by Judaism, while the law of faith is characteristic of Christianity [4]. This distinction highlights the different roles that works play in justification and salvation across different theological systems.
The Reformed tradition, while affirming justification by faith alone, also emphasizes the importance of good works as a fruit of faith. Calvin's commentary on Genesis highlights the importance of works as a demonstration of faith, while also emphasizing that justification is not based on works [2]. The Westminster Confession is not directly cited, but the Reformed emphasis on the fruit of faith is evident in the writings of Calvin and others.
The Jewish (Rabbinic) tradition, as represented by Targum Jonathan, offers a different perspective on the relationship between faith and works. Targum Jonathan on Isaiah 5:17 notes that the righteous shall be fed and multiply, and their substance shall be possessed by them, highlighting the importance of righteous living [5].
Sources
- James “James 2:14 (Webster) — What [doth it] profit, my brethren, though a man sayeth he hath faith, and hath not works? can faith save him?”
- CCEL (Reformed) “Calvin, Commentary on Genesis, Vol. 1 (Gen 1-23), section 28.1: Index of Scripture References Genesis 1:1-6 1:1-31 1:2 1:28 1:29-30 2:1 2:1-25 2:15 2:19 3:1 3:1-24 3:7 3:16 4:1 4:1-26 4:7 5:1 5:1-32 6:1 6:1-22 6:11-16 7:1-24 7:11 8:1-22 9:1 9:1 9:1-29 9:2 9:24 10 10:1 10:1 10:1-32 10:21 11:1 11:1 11:1-32 11:28 12:1 12:1 12:1 12:1-20 12:4 12:4 12:6 13:1 13:1-20 14:1-24 15:1-21 15:7 16:1-16 16:2 16:8 17:1 17:1 17:1 17:1 17:1-27 18:1 18:1 18:1-33 18:19 19:1-38 20:1 20:1 20:1-18 21:1-34 21:15 22:1-24 22:18 23:1-20 24:31 25:1 25:13-16 35:7 48:1 Exodus 6:3 12:40 Leviticus 7:18 17:4 18:25 Numbers 6:2”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 98: Index of Scripture References Genesis 1:5 2:3 2:3 2:3 2:23 2:24 2:24 4:19 8:10 8:12 9:6 12:3 14:22 15:1-21 17:7 17:12 21:23 22:2 24:1-67 24:3 26:31 27:4 27:12 27:34-38 29:18 29:27 29:28 30:1 34:12 47:31 49:2-4 49:10 49:17 Exodus 1:19 1:20 3:13 3:14 6:8 6:12 16:23 16:26 20:1-26 20:2 21:9 21:12 21:14 21:17 22:10 22:19 23:7 24:8 26:3 26:5 26:6 26:17 31:13 31:14 31:16 31:17 34:28 Leviticus 4:17 7:18 10:11 14:6 17:1-16 17:4 18:1-30 18:6 18:8 18:16 18:18 18:18 18:18 19:12 20:23 23:1-44 24:17 25:39-41 26:1 26:41 Numbers 5:19 6:3-5 19:11 19:11-13”
- 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”
- Targum Jonathan (Jewish (Rabbinic)) “Targum Jonathan, Targum Jonathan on Isaiah 5:17: And the righteous shall be fed, as it is promised concerning them, and they shall multiply; and the substance of the ungodly shall the righteous possess.”
- 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,”
- James (Baptist/Reformed) “John Gill on James 2:14: What doth it profit, my brethren,.... The apostle having finished his discourse on respect of persons, and the arguments he used to dissuade from it, by an easy transition passes to treat upon faith and works, showing that faith without works, particularly without works of mercy, is of no profit and advantage: though a man say he hath faith, and have not works? it is clear that the apostle is not speaking of true faith, for that, in persons capable of performing them, is not without works; it is an operative grace; it works by love and kindness, both to Christ, and t”