Martin Luther famously battled the Roman Catholic Church arguing that faith alone saves—apart from the works (sacraments) advocated by the Church. That was what is known as the “material” cause of the Reformation (Sola Fide; Sola Gratia in Latin). Luther also figured Scripture into the equation, though. Sola Scriptura was the “formal” cause of the Reformation. He found many statements in Holy Writ that supported and outlined salvation by grace alone through faith alone. And then he came to the epistle of James.
James makes a key and controversial statement in 2:24—“You see that a person is justified by works and not by faith alone.” James is making the argument not that works saves you. He is saying that faith saves you, but the faith must be genuine—not the worthless, dead faith he has been describing so far in the passage. Read again the text of v. 24. It is not faith alone that justifies (verifies) your faith. James is arguing against people who “claim” to have faith (the translation of v. 14 in the NET, CSB, NIV bibles), but evidence no corresponding works. James “teaches that faith is a dynamic, powerful force, through which the believer is intimately united with Christ, his Lord.“1
James’ statement, though, seems to be almost the exact opposite Paul’s statement in Rom. 3:28–“For we hold that one is justified by faith apart from works of the law.” Can the two be harmonized? Even though Luther believed so, he still minimized James as the “Epistle of Straw.“2 Can we find agreement between Paul and James? I think so.
In order to harmonize the two, we must consider several strains of evidence. First, we must define our terms. This is an important first step in any theological conversation. Both Paul and James use the same word—“justify.” This is the translation of the Greek word dikaióō (δικαιόω). A common understanding of this word is one-time salvation. A person is declared right with God based on the work of Jesus. That is certainly the way that Paul uses it. On that meaning, Luther builds his case for reforming the Catholic Church. Could James use the same word, but can that word have a slightly different meaning or sense? Yes! In linguistic study, we recognize what we call “semantic range.” The same word can have different meanings.3 In order to determine which of the meanings in the range is correct one must rely largely on context. Is the word “justify” legitimately used by Paul as pronouncement of our righteousness and by James as proof of the same? I think so! Again, context is the key.
Another line of evidence comes from another linguistic examination. In order to harmonize James and Paul, we look at the word “by.” Each writes in turn that a person is justified by faith or by works. That word “by” in the Greek language is the translation of the little preposition “ek” (ἐκ). The smallest words can shift the intent of the author by significant degrees. Greek scholars suggest that this preposition is used instrumentally in both cases, but they further categorize the usage as either effective instrumental or accompanying instrumental.4 Paul uses the word to mean that righteousness is brought about by faith (effective). James on the other hand, uses the small word to teach that when a person is declared righteous, works accompany that righteousness (accompanying). This is not a trick of semantics to explain away this challenge. It is a widely recognized feature of the Greek language.
Another line of evidence is to look at the larger context of the two author’s work. First, consider the world and circumstances each man. What is their purpose? Paul is using the word “justify” in a technical, surgical sense. He writes to the Romans to lay out an objective, analytical outline of the doctrinal foundations of Christianity. He approaches similar ideas in Galatians the same way. He is carefully weaving together an argument that will demolish the false teaching of the Judaizers who want to reinstitute the legal requirements of the Law for Christians. Paul wants people to change their mind. James, on the other hand, approaches his work pastorally and in view of application. He is eager for the people to agree and respond not just in theory, but in practice as well. He is writing (preaching?) for change. If Paul is aiming at the mind, James is aiming at the hands.
Another bit of context comes when we think about the audience of each man’s writing. James is writing to a different crowd that Paul. Clearly, in Paul’s case, he is writing to people who have a faulty theological understanding. Out of that understanding, they have based a system of works that they are relying on confidently for their salvation. James is speaking to people who have allowed their practice to lag in comparison to what they believe. Notice how he sets up numerous scenarios for them to consider in which their faith has not borne itself out in works.
So…do James and Paul agree? Let’s look again at their words. Before James makes his pronouncement about the “justifying” power of works, he lays out the argument for belief as the foundation of right standing with God. In v. 23, James quotes Gen. 15:6 “Abraham believed God, and it was counted to him as righteousness.” This is a statement that agrees with a “faith alone” rendering of salvation. Paul, on the other hand, stands firmly on the principle of “faith alone,” while at the same time agreeing with James’ assessment of the place of good works in salvation. Consider his words in Rom. 1:5, where he writes, “through [Jesus] we have received grace…to bring about the obedience of faith…” Again, in Rom. 2:13, Paul says, “For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified.” Once again to the Romans in 6:15-18 “What then? Are we to sin because we are not under law but under grace? By no means! Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, and, having been set free from sin, have become slaves of righteousness.” Finally, to the Galatian church (with whom Paul does not mince words). Toward the end of that letter (5:6) he summarizes, “For in Christ Jesus neither circumcision nor uncircumcision counts for anything, but only faith working through love.” Paul believes, as does James, that works are an expected result of our faith.
One principle stands above all, though. We should be confident that the Bible holds up to scrutiny. We should trust Scripture’s accuracy and consistency. That is why I write this explanation. It may not always be possible to thoroughly examine every situation. For this reason, I commend to you this foundational principle of interpretation—God is perfect, and therefore His Word is perfect. Every time we look more closely, that principle proves true, and so…it is the fundamental attitude that I approach Scripture with when I come to my study.
This venue allows for a more detailed explanation than a Sunday sermon, where I am constrained by time and purpose, but now I have written enough. If you have more questions, I would love to continue the conversation over coffee.
For now, I will allow Martin Luther to have the last word, since in many ways, he is the face of the debate. This is from his commentary on Galatians 5:16-26.
“Christians are glad to hear and obey this teaching of love. When others hear about this Christian liberty of ours they at once infer, “If I am free, I may do what I like. If salvation is not a matter of doing why should we do anything for the poor?” In this crude manner they turn the liberty of the spirit into wantonness and licentiousness. We want them to know, however, that if they use their lives and possessions after their own pleasure, if they do not help the poor, if they cheat their fellow-men in business and snatch and scrape by hook and by crook everything they can lay their hands on, we want to tell them that they are not free, no matter how much they think they are, but they are the dirty slaves of the devil, and are seven times worse than they ever were as the slaves of the Pope.
The Apostle exhorts all Christians to practice good works after they have embraced the pure doctrine of faith, because even though they have been justified they still have the old flesh to refrain them from doing good. Therefore it becomes necessary that sincere preachers cultivate the doctrine of good works as diligently as the doctrine of faith, for Satan is a deadly enemy of both. Nevertheless faith must come first because without faith it is impossible to know what a God-pleasing deed is.”
- Moo, Doug. The Letter of James (2nd Edition), pg. 175. ↩︎
- Some claim that Luther wanted to remove James’ epistle from the canon. This does not seem to be the case, although he relegated it to a lesser status as other books. ↩︎
- I asked AI, and it gave me these examples: “Bank” can refer to a financial institution or the edge of a river. “Bat” can refer to a flying mammal or a piece of sporting equipment. “Fine” can mean excellent or a penalty. ↩︎
- Another party is involved (faith) through which the association is established. ↩︎
