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Romans 4 says that Abraham was justified by faith, and James 2 says that Abraham was justified by works. How do we explain these two kinds of justification? How are they related to one another?
The Scripture speaks of two kinds of justification: one is justification by faith, and the other is justification by works. We can prove this by the following verses:
Acts 13:39 says, “And from all the things from which you were not able to be justified by the law of Moses, in this One everyone who believes is justified.” Romans 3:28 says, “For we account that a man is justified by faith apart from the works of the law.” These verses by Paul clearly show us that justification is by faith.
First Corinthians 4:4 says, “For I am conscious of nothing against myself; but I am not justified in this, but He who examines me is the Lord.” The primary difference between this verse and the two previous verses is that it refers to being rewarded before the judgment seat of Christ. The meaning of justification in this verse is a reward for good works. This verse is also by Paul. He speaks of justification by faith, on one hand, and justification by works, on the other hand.
The Bible speaks of the matter of reward when referring to justification by works and also mentions justification by works in the midst of justification by faith. Let us read about this.
We know that the books of Romans and Galatians speak of justification by faith, whereas the book of James speaks of justification by works. Some may think that Paul’s words about justification by faith alone were not fully adequate; therefore, James had to fill up the lack by speaking about justification by works. But this concept is not accurate, because the books of Romans and Galatians had not been written when James wrote his Epistle.
In Romans Paul tells us that justification is by faith. He feared that some might not know what God had done, what Christ had accomplished, and how effective the precious blood was. They might have thought that just believing was insufficient and that there was an additional need for man’s works in order to be saved. Therefore, Paul used the case of Abraham to show that justification is by faith. James, however, also used the case of Abraham in speaking about justification by works. Consequently, we can see that there is a close relationship between justification by faith and justification by works. Paul and James actually spoke about the same thing; their words are not contradictory. Let us see their relationship to each other and how these two portions of Scripture are connected.
Let us first come to Romans 4.
Verses 2 and 3 say, “For if Abraham was justified out of works, he has something to boast in, but not before God. For what does the Scripture say? ‘And Abraham believed God, and it was accounted to him as righteousness.’” Verses 9 and 10 say, “Is this blessing then upon the circumcision only, or also upon the uncircumcision? For we say, Faith was accounted to Abraham as righteousness. How then was it accounted? While he was in circumcision or in uncircumcision? Not in circumcision, but in uncircumcision.” This portion of the Word tells us that even before Abraham was circumcised, he was justified by faith. The Jews regarded circumcision as the most important act. In the eyes of the Jews, uncircumcised Gentiles were as swine and dogs. Yet before Abraham was circumcised, he was justified by faith.
Verse 11 says, “And he received the sign of circumcision, a seal of the righteousness of the faith which he had while in uncircumcision, that he might be the father of all those in uncircumcision who believe, that righteousness might be accounted to them also.” Circumcision is like a seal stamped by God, which declares that one is justified by faith and that nothing will change this fact. The reason God required Abraham to be circumcised was not so that He could justify Abraham by this act; a seal was stamped on him in order to declare that nothing would change the matter of his justification by faith. Even if Abraham had not offered up Isaac later, he still would have been justified by faith. Therefore, we can be assured that once we are justified by faith, we are securely justified.
Verse 12 says, “And the father of circumcision to those who not only are of the circumcision, but who also walk in the steps of that faith of our father Abraham, which he had in uncircumcision.” This shows that being circumcised required faith, because Abraham was justified by faith before he was circumcised.
Romans proves that a sinner cannot be justified by the works of law. Galatians proves that a believer cannot be sanctified by the works of law. We are both justified by faith and sanctified by faith. If we have begun by the Spirit, how can we be perfected by the flesh? In any case, the seal has been stamped, and those who are of faith are blessed together with believing Abraham.
Now let us come to James 2:
Verse 14 says, “What is the profit, my brothers, if anyone says he has faith but does not have works? Can that faith save him?” What was James’s intention in writing these words? Who was he speaking to? He wrote these words because some were saying that they had faith but not works. If he did not stop these people, the church would have been greatly affected. Faith must be kept before God and not vainly boasted of before man. Faith must be accompanied by works. If anyone says he has faith and does not have works, that kind of faith cannot save him. The word save in the Scripture has several meanings. For example, Paul said, “For I know that for me this will turn out to salvation through your petition and the bountiful supply of the Spirit of Jesus Christ” (Phil. 1:19). Was not Paul saved? “Salvation” in this verse does not refer to receiving eternal life by those who believe, but rather to Paul’s release from prison. In 2 Corinthians 1:10 Paul said, “Who has delivered us out of so great a death, and will deliver us; in whom we have hoped that He will also yet deliver us.” Some think that this refers (1) to the Lord’s death on the cross which delivered us from the punishment of our sins in the past, (2) to Christ in heaven as our Mediator delivering us from the authority of sin in the present, and (3) to His coming back again in the future to save our body. This is not what Paul meant. The salvation spoken of here refers to the Lord’s delivering the body from affliction. By reading the context, it is clear that affliction came to Paul’s company while they were in Asia. They were excessively burdened that they despaired even of living. Yet the Lord delivered them out of this situation. Paul believed that the Lord would deliver them out of their present and future affliction. James’s reference to the word save means to profit others in their environment. This is made clear by the following verses.
James 2:15 and 16 say, “If a brother or sister is without clothing and lacks daily food, and any one of you says to them, Go in peace, be warmed and filled, yet you do not give them the necessities of the body, what is the profit?” The “one” in these verses is one who vainly said that he had faith, yet he was not supplying food and clothing to the needy brothers and sisters. He vainly said to them, “Go in peace.” Being saved in these verses is not a matter of going to heaven in the future, but a matter of being physically warmed and fed in this age. James implied that it is not adequate just to talk and believe without also meeting the needs of the saints.
Verse 17 says, “So also faith, if it does not have works, is dead in itself.” This is James’s conclusion. He meant that if you believe that the brothers and sisters will be warmed and fed but do not give them the things they need, this kind of faith without works is not a living faith but dead. A living faith is believing in the heart that the loving God will not allow the brothers and sisters to be lacking in food or clothing and, at the same time, being enabled by this faith to supply the things they need.
Verse 18 says, “But someone will say, You have faith, and I have works; show me your faith without the works, and I will show you my faith by my works.” There is always someone to refute those who vainly say that they have faith. They will ask, “If you say that you have faith, how is your faith manifested? You only say this with your mouth. But when you encounter difficulties, you are not even willing to sacrifice a single hair for the sake of others. Where is your faith? You pretend to others that you believe, but you have no faith. If you have faith, why do you not give all that you have to the needy saints? They are naked with no clothes to wear, and they lack in daily food and drink. They do not even have anything to eat today. At least you still have clothing to wear and food to eat. Why do you not give all that you have to them? You say that you have faith, but what will you do to show us that you have faith? Your faith is only vain talking. Your faith is dead and not profitable to the needy ones at all. But I have works. My faith is proved by giving the brothers and sisters the things that are needful to them. I believe that God will not let us be short in food and clothing. And since the brothers and sisters are in need, I give all that I have to them. My works are according to my faith. My works are the evidence of my faith. I will show you my faith by my works. Even though you said that you have faith, where is the evidence of your faith? What are you going to do to show us your faith?”
Verse 19 says, “You believe that God is one. You do well; the demons also believe and shudder.” The people of Israel believe there is one God and rightly so, but the devil also believes that there is one God, and yet he still remains a devil. James indicates that faith without works is like the devil who, even though he believes in God, is still the devil.
Verse 20 says, “But are you willing to know, O vain man, that faith without its works is useless?” Vain man is another name for those who vainly say they have faith. We can say that this kind of man actually has no faith. Those that supply others in a practical way can show their faith to others by their works. Thus, there is first faith, then works. Genuine faith must be accompanied by genuine works. The one who vainly says that he has faith, yet has no works, shows that his faith is dead. His heart before God is not proper, so his faith is dead.
Verse 21 says, “Was not Abraham our father justified by works in that he offered up Isaac his son upon the altar?” If James had not referred to this instance of Abraham, some might have considered that he was wrong, after reading the books of Romans and Galatians. Since Paul spoke of justification by faith, they might have assumed that just believing is enough and there is no need for any works. James meant that even though Abraham was no doubt justified by faith, he also was justified by works. James does not overthrow Abraham’s justification by faith; rather, he proves that Abraham’s faith was not without works because he offered up Isaac. Abraham’s works were the evidence of his faith. Abraham was not only justified by faith; he was also justified by works. Instead of overturning justification by faith, James actually strengthens it by using justification by works to prove what true faith is. Abraham’s offering up of Isaac on the altar was a work, and this work was reckoned to Abraham as righteousness. But what kind of work was it? It was a work of faith. “By faith Abraham, being tested, offered up Isaac; indeed he who gladly received the promises was offering up his only begotten, of whom it was said, ‘In Isaac shall your seed be called’; counting that God was able to raise men even from the dead, from which he also received him back in figure” (Heb. 11:17-19). In using the offering up of Isaac, James shows us that true faith must also have works. Abraham gladly received the promises of God; he believed in what God had told him: “In Isaac shall your seed be called” (v. 18). Eliezer was not the one, nor was Ishmael. Even if Sarah bore him another son, he would not have been the one either. Isaac alone was the heir of the inheritance and promises. God was testing Abraham to see how his heart was toward God and how real his faith was. God required him to offer up Isaac, the one appointed to be his heir, on the altar, even to be slain and burned. If Abraham truly loved God and was willing to offer up everything to Him and burn Isaac, how could God’s promise be fulfilled and accomplished? If he wanted to fulfill God’s promise, he could not comply with God’s request. According to man, these two are contradictory and cannot be reconciled. However, with a true and living faith these two are not contradictory; they are reconcilable. God made the promise, and God also required the offering. God can never contradict Himself. Between fulfilling the promise and offering Isaac, there is another way, the way of resurrection. “Counting that God was able to raise men even from the dead.” Abraham’s faith said, “Even though I slay Isaac and offer him as a burnt offering, I still believe Your promise, ‘In Isaac shall your seed be called,’ will be fulfilled because You will resurrect Isaac from the dead.” Thus, when he offered up Isaac, he went with a determined heart. He actually bound Isaac up, raised his knife, and was about to slay him. His heart toward God was absolute, without any reservation. His heart was firm and void of doubt in believing God. Then the angel of the Lord called to him and said, “Lay not thine hand upon the lad, neither do thou any thing unto him,” and he “received him back in figure.” Abraham’s willingness to offer up his only begotten son was a work of faith. This is justification by works.
James 2:22 says, “You see that faith worked together with his works, and by these works faith was perfected.” “You see” means that this verse is a continuation of the preceding verse. Because Abraham offered up Isaac on the altar and because this constituted his being justified by works, we can see that faith runs parallel to works. In other words, faith and works operate together. Abraham’s work was produced from his faith, “and by these works faith was perfected.” A faith that has not yet passed the test is undependable. By Abraham’s offering up of Isaac, his faith was proven and perfected.
Verse 23 says, “And the Scripture was fulfilled which says, ‘And Abraham believed God, and it was accounted to him as righteousness’; and he was called the friend of God.” Abraham believed God, and his believing was reckoned unto him as righteousness. This is recorded in Genesis 15. What is the relationship between the events in Genesis 15 and the offering up of Isaac in Genesis 22? James says that the offering up of Isaac was justification by works. Why then does he refer to justification by faith in Genesis 15? James says, “And the Scripture was fulfilled which says, ‘And Abraham believed God, and it was accounted to him as righteousness.’” Justification by works fulfills justification by faith. It seems that justification by faith is a prophecy, and justification by works is the fulfillment of that prophecy. One who has faith must also have works, because works demonstrate the reality of faith. Because of Abraham’s belief in God, God reckoned him as righteous and called him His friend. Consequently, Abraham had the work of offering up Isaac. By offering up Isaac, Abraham’s work became the fulfillment of his faith in God. In other words, Abraham’s offering up of Isaac demonstrated his faith in God.
James 2:24 says, “You see that a man is justified by works and not by faith only.” A man is not only justified by faith but also by works because Genesis 22 is the fulfillment of Genesis 15, because works are the evidence of faith, because faith without works is dead, and because faith is made perfect by works. We need to notice that James does not say that a man is justified by works and not by faith; rather, a man is justified by works and not just by faith. James meant that after being justified by faith, we need to prove and perfect what we have by our justification by works just as Abraham was justified by faith and then by works through God’s testing.
Verse 25 says, “And in like manner was not also Rahab the harlot justified by works in that she received the messengers and sent them out by a different way?” James first cited an excellent person such as Abraham, who was not only justified by faith but also by works. Then he cited a bad woman such as Rahab the harlot, who was also justified by works because she received the messengers and sent them out by a different way. What kind of work is this work? Hebrews 11:31 tells us, “By faith Rahab the harlot did not perish with those who were disobedient, since she had received the spies with peace.” This work is the work of faith. Faith and works are inseparable; they are two sides of one thing. What is called faith in Hebrews is called works in James. Works are the evidence of faith, whereas faith is the source of works. If one says he has faith yet does not have the works of faith, his faith is dead. Therefore, where there is justification by faith, there must also be justification by works.
James 2:26 says, “For just as the body without the spirit is dead, so also faith without works is dead.” From James 2:14 onward, the relationship between faith and works is discussed. There is a kind of faith that is without works, vain, superficial, and dead. However, there is another kind of faith that has works and is living. Works prove and perfect faith. James used the cases of Abraham and Rahab as evidence to prove this point. Finally, he used one illustration: “For just as the body without the spirit is dead, so also faith without works is dead.” A living faith must have works, because faith without works is dead just as the body without the spirit is dead.
