Justification by Faith vs Works of the Law
Justification by Faith vs Works of the Law
The concept of justification by faith versus works of the law is rooted in biblical teachings, particularly in the writings of the Apostle Paul. In Galatians 2:16, it is written, "Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified" [1]. This verse sets the stage for understanding the doctrine of justification, emphasizing faith in Christ as the means of justification rather than adherence to the law.
The term "justification" is understood as a forensic term, meaning it is a judicial act of God where He pardons sins and declares believers righteous in His sight. Easton's Bible Dictionary defines justification as "the judicial act of God, by which he pardons all the sins of those who believe in Christ, and accounts, accepts, and treats them as righteous in the eye of the law" [2]. This definition underscores that justification is not about making someone righteous through their actions but rather about God's declaration of righteousness.
The contrast between justification by faith and by works of the law is a recurring theme in Pauline theology. According to Torrey's Topical Textbook, justification under the gospel is "not of works" but "by faith alone" and "is of grace" [3]. This highlights the gracious nature of God's justification, emphasizing that it is not earned through human effort but received through faith.
Different Christian traditions have interpreted the relationship between faith and works in the context of justification. The Lutheran tradition, as reflected in the Augsburg Confession, emphasizes that justification is by faith alone, received through grace [7]. Similarly, the Reformed tradition, represented by Calvin, stresses that justification comes through faith and is a gift from God, not earned by human works [6, 9].
In contrast, the Eastern Orthodox tradition, as seen in the writings of John Chrysostom, also emphasizes the role of faith in justification but often integrates the concept of theosis (deification) and the importance of good works as a manifestation of faith [5]. The Anglican tradition, in the Thirty-Nine Articles, affirms justification by faith, stating that it is a gift received through faith, not by works [8].
The interpretation of James 2:24, which says, "Ye see then how that by works a man is justified," has been a point of contention among traditions. Some, like the Baptist/Reformed tradition represented by John Gill, interpret this as referring to the demonstration or declaration of justification through works, rather than the means of justification itself [4].
The historical development of the doctrine of justification has been influenced by various controversies, including the Protestant Reformation. The Reformation sharpened the distinction between justification by faith and justification by works, with Protestant reformers emphasizing the former as a central tenet of Christian doctrine.
Sources
- King James Version “[KJV] Galatians 2:16 — Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified.”
- Easton's Bible Dictionary “Easton's Bible Dictionary: Justification — A forensic term, opposed to condemnation. As regards its nature, it is the judicial act of God, by which he pardons all the sins of those who believe in Christ, and accounts, accepts, and treats them as righteous in the eye of the law, i.e., as conformed to all its demands. In addition to the pardon (q.v.) of sin, justification declares that all the claims of the law are satisfied in respect of the justified. It is the act of a judge and not of a sovereign. The law is not relaxed or set aside, but is declared to be fulfilled in the strictest sense; an”
- Torrey's Topical Textbook “Torrey's Topical Textbook: Justification Before God — Promised in Christ -- Isa 45:25; 53:11. Is the act of God -- Isa 50:8; Ro 8:33. Under law Requires perfect obedience. -- Le 18:5; Ro 10:5; 2:13; Jas 2:10. Man cannot attain to. -- Job 9:2,3,20; 25:4; Ps 130:3; 143:2; Ro 3:20; 9:31,32. Under the gospel Is not of works. -- Ac 13:39; Ro 8:3; Ga 2:16; 3:11. Is not of faith and works united. -- Ac 15:1-29; Ro 3:28; 11:6; Ga 2:14-21; 5:4. Is by faith alone. -- Joh 5:24; Ac 13:39; Ro 3:30; 5:1; Ga 2:16. Is of grace. -- Ro 3:24; 4:16; 5:17-21. In the name of Christ. -- 1Co 6:11. By imputation of Ch”
- James (Baptist/Reformed) “John Gill on James 2:24: Ye see then how that by works a man is justified,.... Not as causes procuring his justification, but as effects declaring it; for the best works are imperfect, and cannot be a righteousness justifying in the sight of God, and are unprofitable in this respect; for when they are performed in the best manner, they are no other than what it is a man's duty to perform, and therefore cannot justify from sin he has committed: and besides, justification in this sense would frustrate the grace of God, make void the death of Christ, and encourage boasting in men. Good works do n”
- 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,”
- CCEL (Reformed) “Calvin, Commentary on Philippians, Colossians, 1-2 Thessalonians, section 16.6: stand together. Hence there are two things that are to be observed here. In the first place, that the righteousness of the law must be given up and renounced, that you may be righteous through faith; and secondly, that the righteousness of faith comes forth from God, and does not belong to the individual. As to both of these we have in the present day a great controversy with Papists; for on the one hand, they do not allow that the righteousness of faith is altogether from God, but ascribe it partly to man; and, on”
- Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), Article IV. Of Justification.: Article IV. Of Justification.”
- Thirty-Nine Articles of Religion (Anglican) “Thirty-Nine Articles of Religion (Anglican, 1571), 11.Of Justification.: 11.Of Justification.”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 109: Index of Scripture References Genesis 1:2 1:26 1:27 1:31 2:7 2:7 2:17 2:18 2:23 2:23 3:7 3:9 3:12 3:15 3:15 3:15 3:22 4:4 4:7 4:10 4:13 6:3 6:5 6:6 6:18 7:21 8:21 9:6 12:12 12:17 14:18 14:18 15:1 15:1 15:5 15:17 16:9 17:7 17:7 17:10 17:10 17:13 17:15 17:27 18:2 18:23 20:3 20:7 21:1 21:12 21:24 22:1 22:8 22:16-18 23:4 23:19 24:7 24:10 26:27 27:28 27:38-39 28:12 28:20 29 30:2 31:19 31:20 31:40-41 32 32:10 32:13 32:29-30 33 34 36:22 37:18 37:28 37:33 38:18 42 43 43:14 45:5 47:9 47:9 47:29-30 48:14 48:16 49:5-6 49:18 Exodus 2:12 3:2 3”