Module 3: Week 3
Topic: Tension in Paul and James
Prompt: “Read Romans 3:21-4:25. Then read James 2:14-26. Decide what the argument is in
each passage and post a thread that briefly shows how Paul and James develop the arguments in
the passage. Notice that Paul wrote that one is justified by faith apart from works of the law
(Rom 3:28) and that Abraham was not justified by works (4:20). Then notice that James says
Abraham was, and we are justified by works and not by faith alone (James 2:21; 2:24). Then
analyze both points within the flow of thought in Romans 3:21-4:25 and James 2:14-26 and
suggest a resolution of the apparent tension between James and Paul.”
Response:
While Paul’s argument in Romans 3:21-4:25 and James’ argument in James 2:14-26 address the
concepts of faith and works from different perspectives, they are not necessarily opposing. Too
often, incorrect understanding of James’ writings on “faith and works,” and Paul’s writings on
“faith alone” leads the reader to view them as holding diametrically opposed views about the role
of faith and the functions of works. However, a deeper study of both epistles proves otherwise. It
is essential to see the continuity between the teachings of James and Paul, in order to properly
understand what it is that justifies the follower of Christ. The following is an analysis of each
argument, their development, and a comparison, as well as a possible resolution to the supposed
opposition.
Paul’s Argument in Romans 3:21-4:25
God’s Righteousness and Justification by Faith (Romans 3:21-26)
Paul’s main point, in this second portion of his letter, is that God's righteousness is revealed apart
from the law and is available to all who have faith in Jesus Christ and the message of the cross.
He writes, “Apart from Torah, God’s way of making people righteous in his sight has been made
clear […] and it is righteousness that comes from God, through the faithfulness of Yeshua the
Messiah, to all who continue trusting” (Romans 3:21-22, Complete Jewish Study Bible). Paul’s
emphasis is on how one is justified before a holy and righteous God. He is arguing against the
idea that the Jew will be justified before God, due to their observance and possession of Torah, as
well as rebuking the Jew for judging the sins of others while they “do the same things” (Romans
2:1). To the Jew, who believes they are justified because of Torah, Paul points to the fact that
God has chosen to justify man by his faith, or “trust” in Jesus, the Messiah. Paul is highlighting
the hypocritical ways of the Jew, showing them that the law alone makes men’s hearts callus and
prideful, causing them to boast. In contrast, Paul will note that the faith which he is calling them
to does just the opposite. This context is incredibly important, as one begins to interpret what it is
that Paul is teaching in this letter.
Paul continues his argument by addressing the universal problem of sin, writing, “For it makes
no difference whether one is a Jew or a Gentile, since all have sinned and come short of earning
God’s praise” (Romans 3:23). The apostle is clear: God’s grace is opposed to our earning;
however, he does not say that God’s grace opposes our efforts. In fact, Paul says, earlier in his
letter, “God’s kindness is intended to lead you to turn from your sins” (Romans 2:4). This
statement highlights the kind of faith Paul expects the reader to have—one that produces a
particular kind of response. However, the Jewish believers were not showing this kind of faith in
their actions. In fact, “the boasts in Jewish privileges, obedience to the law and identity badges
belie the truth that Jews are no less guilty of sin than are Gentiles.”1 They were going against the
very law which they claimed justified them, believing that they were righteous in God’s sight
because of status. Paul is correcting this faulty way of thinking, pointing out that true faith ought
to turn them away from such judgement. Therefore, Paul underscores the fact that the Jew’s
actions are actually evidence of their lack of trust in God, as well as proof of the inability of the
law to make one right with God. This leads Paul to his next statement.
The apostle continues by explaining how “God put Yeshua forward as the kapparah [propitiation
or atonement] for sin through his faithfulness in respect to his bloody sacrificial death” (Romans
3:25). If everyone has sinned, if all fall short of earning God’s praise, there must be an
atonement. The law cannot atone for sin. The law cannot make one righteous. God is “the one
who makes people righteous” and He does so “on the ground of Yeshua’s faithfulness” (Romans
3:28). Paul is claiming that “the cross, as the enactment of God’s final judgment in the death of
Jesus, is the revelation of righteousness because it is the carrying out of this decree: the death of
Christ for sinners is the death of the sinner (cf. Gal 2:20). But—and this is the unheard-of
possibility—the God who judges ungodliness at the cross also, by that same event, justifies the
ungodly.”2
1 David E. Garland, Romans: An Introduction and Commentary, ed. Eckhard J.
Schnabel, vol. 6, Tyndale New Testament Commentaries (Downers Grove, IL: IVP; IVP
Academic: An Imprint of InterVarsity Press, 2021), 150.
2 Jonathan A. Linebaugh, “The Epistle of Enoch and Romans 3:21–31: The Revelation of God’s
Righteousness,” in Reading Romans in Context: Paul and Second Temple Judaism, ed. Ben C. Blackwell,
John K. Goodrich, and Jason Maston (Grand Rapids, MI: Zondervan, 2015), 62–63.
Paul’s argument is clear: God has chosen to justify man through Jesus Christ, not the law and not
by works of the law. This gift of grace is available to all, both Jew and Gentile. While this gift
cannot be earned and is only obtained through trust in the message of the cross, this trust and
belief in God’s kindness is evident because it changes the heart of those who genuinely believe,
causing them to turn away from their sins. Already, Paul’s claim aligns with the message of the
apostle James.
The Exclusion of Boasting and Upholding the Law by Faith (Romans 3:27-31)
In this portion of his letter, Paul speaks to the Jews’ tendency to take pride in their obedience to
the law. While this section of the apostle’s letter most certainly represents the human proclivity
for boasting in accomplishments, in context, Paul continues to direct his thoughts towards his
Jewish brothers and sisters. The apostle argues that justification by faith eliminates any grounds
for boasting since it is not based on human effort but God’s grace and the righteousness of
Christ. He then explains that this faith-based justification is consistent with and upholds the true
purpose of the law—faith.
Paul begins by asking the reader “So what room is left for boasting?” to which he replies, “None
at all!” (Romans 3:27). The apostle underscores the fact that justification by faith excludes
boasting and confirms the law, stating that “Torah […] has to do with trusting” (Romans 3:27).
In fact, Paul points out that “in his forbearance, [God] had passed over [with neither punishment
nor remission] the sins people had committed in the past” (Romans 3:24), due to their faith in
God’s promise of the coming of Messiah. Therefore, the law has always deemed that a person is
not considered righteous because of actions but because of faith (Romans 3:28). Thus, all are
given access to the Father through their trust in Christ. Being that God will consider all righteous
“on the ground of trusting” (Romans 3:30) and not on the ground of observing the law, Paul
confirms his claim that God is not only the God of the Jews, but He is also the God of the
Gentiles, for as the scriptures say, “God is one” (Romans 3:31).
It should be further noted, if the law has to do with faith, this faith ought to produce the fruit that
is required of the law. Gentiles and Jews who trust in the promises of God will no longer live as
they once did, for they will now desire to live in accordance with the promises of God. This is
achieved through the Holy Spirit. While Paul does not speak of the Holy Spirit in this portion of
his letter, the Spirit’s presence is certainly implied. It is the Spirit who “sets us free from the
‘torah’ of sin and death” (Romans 8:2), who “helps us in our weakness” (Romans 8:26), who
changes the heart and mind of the one who trusts in Christ, and empowers the believer to
“overflow with hope” (Romans 15:13), making them “an acceptable offering” to God (Romans
15:16). As Paul will later write, in his letter to the Roman church, “if you live according to your
old nature, you will certainly die; but if, by the Spriit, you keep putting to death the practices of
the body, you will live” (Romans 8:13). Furthermore, all of this confirms James’ view of a faith
evidenced by actions.
Abraham as the Example of Justification by Faith (Romans 4:1-25)
In this portion of his letter, Paul expands on the previous questions he has brought to light,
solidifying his argument by referencing the patriarch, Abraham, as his evidence. Chapter four of
Paul’s letter appears to be a continuation of 3:27-31. The topics in chapter four mirror the last
five verses of chapter three—boasting, justification by faith, and God is the God of all, not just
the Jews. While the chapters and verses in our modern Bibles separate these topics, it seems that
the apostle was preparing the reader, leading up to his next presentation. Sensibly so, for if what
Paul claims is true, he should be able to prove it by the word of God. He does just that with the
example of Abraham.
The apostle opens by asking “Then what should we say Avraham, our forefather, obtained by his
own efforts? For if Avraham came to be considered righteous by God because of legalistic
observances, then he has something to boast about. But this is not how it is before God!”
(Romans 4:1.-2). Paul notes that Abraham may be able to boast before men, but not before God.
He then references Scripture, something his readers could not refute. Paul quotes Genesis 15:6,
from the Torah, which says, “Avraham put his trust in God, and it was credited to his account as
righteousness” (Romans 4:3). Paul is giving scriptural evidence that faith justifies apart from the
law, and apart from works of the law. The apostle underscores the fact that Abraham was
considered righteous because of his belief, before he was circumcised (Romans 4:10) and,
therefore, not by works of the law.
Paul continues his argument, stating, “If the heirs are produced by legalism, then trust is
pointless and the promise worthless” (Romans 4:14). Meaning, “if the law were the criterion for
being an heir to the promise, it would nullify faith.”3 “If the law were the governing principle for
determining righteousness, faith would be irrelevant.”4 The law identifies sin, it “brings
punishment” (Romans 4:15), but it does not justify, nor does it deal with the heart of the sinner.
3 David E. Garland, Romans: An Introduction and Commentary, ed. Eckhard J.
Schnabel, vol. 6, Tyndale New Testament Commentaries (Downers Grove, IL: IVP; IVP
Academic: An Imprint of InterVarsity Press, 2021), 154.
4 David E. Garland, Romans: An Introduction and Commentary, ed. Eckhard J.
Schnabel, vol. 6, Tyndale New Testament Commentaries (Downers Grove, IL: IVP; IVP
Academic: An Imprint of InterVarsity Press, 2021), 164.
Therefore, Paul says, “the promise is based on trusting.” More specifically, Paul says, the
promise is based on “the kind of trust Avraham had” (Romans 4:16). Paul is, evidently, pointing
out that there is more than one kind of faith—one that justifies, and one that does not.
Paul now begins his conclusion, writing, “The reason the promise is based on trusting is so that it
may come as God’s free gift; a promise that can be relied on by all the seed, not only those who
live within the framework of the Torah, but also those with the kind of trust Avraham had”
(Romans 4:16). God’s promise, the redeeming work of Jesus, is the fruit of His grace and love
for humanity; man’s faith is the fruit of God’s promise to redeem; therefore, God is the one who
brings about the faith which makes a man righteous in His sight. This makes righteousness a free
gift from God, available to all, and the actions which this righteous faith produces are just as
much a gift from God, so that no man can boast in anything but God.
Paul continues to circle the fact that Abraham did not earn his status. Abraham was not counted
as righteous because of some adherence to the law, but it was credited to him because of the kind
of faith he had. “His trust did not waver when he considered his own body […] or when he
considered that Sarah’s womb was dead” (Romans 4:19). Abraham trusted in God’s promise,
despite his circumstances, believing that God would give him an heir and “he would indeed
become a father to many nations” (Romans 4:18). While Abraham’s faith was evident by his
actions, ”the promise to Avraham and his seed […] did not come through legalism but through
the righteousness that trust produces” (Romans 4:13). Paul recognizes that the faith which
Abraham had was not just that of proclaiming belief and never acting on it. Nor was it (like that
of the Jews Paul was writing) a ritualistic obligation meant to earn God’s favor. Paul is clear that
this credit of righteousness is not owed, because it is not earned through means of working, but
given on account of one’s trust in God (Romans 4:4-5). Rather, Abraham’s faith was one that
produced righteousness and, therefore, Abraham received circumcision “as a sign, as a seal of the
righteousness he had been credited with on the ground of the trust he had while he was still
uncircumcised” (Romans 4:11).
Abraham’s circumcision was an act of obedience which was the product of his trust and love for
the Father. On the other hand, the Jew to whom Paul is writing had come to believe that it was
the other way around—because of their circumcision, God trusted and loved them. However,
“God’s covenant with Abraham reveals that it is faith in God’s word and trust in God’s
faithfulness, not circumcision, that is the mark of Abraham’s descendants.”5 Therefore, through
trust, all have access to God’s grace through the faithfulness of Jesus Christ.
This example of the patriarch, Abraham, supports Paul’s argument that justification is by faith,
but a certain kind of faith, one that produces righteousness. This kind of faith, Paul argues,
justifies and has been a consistent and longstanding principle, rooted in God’s promises, and
applicable to both Jews and Gentiles.
Summary of Romans 3:21-4:25
Paul systematically develops his argument by first establishing the need for faith-based
righteousness, addressing potential objections, and then providing a scriptural example to
solidify his point. This approach underscores that justification by faith is a divine principle,
deeply rooted in Scripture and relevant to all humanity. However, Paul is clear, “God’s
justification is a creative work that does not simply absolve the guilt. In justifying sinners, God
5 Mariam J. Kamell, “Sirach and Romans 4:1–25: The Faith of Abraham,” in Reading
Romans in Context: Paul and Second Temple Judaism, ed. Ben C. Blackwell, John K.
Goodrich, and Jason Maston (Grand Rapids, MI: Zondervan, 2015), 70.
places them in a redemptive relationship that sets them on the path to being cured. God does
more than acquit them of their sin; God unfolds a new way of life for them. The cross is not
simply a transaction that clears the debt of sin. It is saving when it touches human hearts and
changes their existence.”6 To understand this, one must consider all of Scripture and the context
of each individual book. This is why it is imperative that one views the Bible as one grand
narrative, never interpreting portions of Scripture apart from the rest.
James 2:14-26
James' argument, in James 2:14-26, addresses the relationship between faith and works,
emphasizing that genuine faith must be accompanied by actions. “This book focuses on the
importance of good works as the evidence of genuine faith. As such, it perfectly complements
Galatians.”7 This is important to note, as we are comparing James’ claims in this letter to that of
the apostle Paul, in his letter to the Romans. Galatians is another letter written by the apostle
Paul. If Paul agrees with James in his letter to the Galatians, this further adds to the evidence that
Paul’s letter to the Romans should also agree with James.
In James’ letter, “works” or “actions” refer to “the faithful performance of the biblical
commandments […] All first-century Jews, including Messianic Jews, saw the performance of
the biblical commandments as stemming from one’s faith in God, never in opposition to it.”8 Paul
would have likely shared this view. Furthermore, this view aligns perfectly with the teachings of
6 David E. Garland, Romans: An Introduction and Commentary, edited by Eckhard J.
Schnabel, (Downers Grove, IL: IVP; IVP Academic: An Imprint of InterVarsity Press,
2021), 152–153.
7 B&H Editorial Staff, Holman Illustrated Bible Handbook (Holman Bible Publishers,
2012), 447.
Jesus, who taught that love for Him would be shown through obedience to His commandments
(John 14:15), and that discipleship involves self-denial and bearing one's cross (Matthew 16:24).
As will be discussed here, James’ teachings also align with Paul’s idea of being justified by faith,
apart from works. Paul and James are consistent: It is faith in Christ that justifies, not works;
however, this faith in God’s kindness will cause one to turn from their sins (Romans 2:4). That is
the argument James presents in this portion of his letter.
Faith Without Deeds is Dead (James 2:14-17)
James, like Paul, is writing to believers whose actions did not reflect the faith which they
proclaimed. This context is extremely important, as it explains what James is trying to express in
his letter. “James rebuked his readers for demonstrating favoritism to the rich who attended their
services while ignoring the poor. […] Such partiality was also contrary to God’s law.”9 Already,
we can see the similarities between Romans and James.
In this portion of his letter, James’ main argument is that faith without action is dead, and such
faith cannot save. He begins his argument with a rhetorical question: "What good is it, my
brothers, if someone claims to have faith but has no actions to prove it? Is such ‘faith’ able to
save him?" (James 2:14). The expected response to this question is a resounding “No!” Much
like the apostle Paul, James’ expresses that there is a kind of faith that saves and a kind of faith
that does not. This question sets the stage for the rest of James’ argument in this portion of his
letter.
8 David H. Stern, “James” in The Complete Jewish Study Bible (Peabody, Massachusetts: Hendrickson Publishers,
2016), 1750
9 Thomas D. Lea, “The General Letters,” in Holman Concise Bible Commentary, ed.
David S. Dockery (Nashville, TN: Broadman & Holman Publishers, 1998), 631.
He continues by providing a practical example: “Suppose a brother or sister is without clothes
and daily food, and someone says to him, ‘Shalom! Keep warm and eat hearty!’ without giving
him what he needs, what good does it do?” (James 2:15-16). This example illustrates the
emptiness of words without corresponding actions. The apostle concludes that “faith by itself,
unaccompanied by actions, is dead” (James 2:17). James uses a practical, everyday example to
show that faith, when not accompanied by actions, is ineffective and lifeless. This establishes the
core argument that faith must manifest in deeds to be genuine.
Many assume that James’ argument, in this section of his letter, contradicts what the apostle Paul
would later write to the church of Rome. However, one can already see that this is not the case.
James has yet to claim that actions save or justify. In fact, James is stating quite the opposite. It is
one’s faith that saves; however, “if someone claims to have faith but has no actions to prove it,”
what good is his faith? (James 2:14). Like Paul, James is speaking to those whose actions do not
reflect the faith they are proclaiming—“one who doesn’t show mercy” (James 2:13). Much like
the apostle Paul, in his letter to the Romans, James is speaking of a certain kind of faith — one
that produces righteousness (Romans 4:13). In fact, James opens this chapter of his letter with a
call to the reader, writing, “My brothers, practice the faith of our Lord Yeshua” (James 2:1).
“Practice” is a verb, an action. To practice faith means to act on your faith, the faith of Jesus,
which is a faith that washes feet and that lays down its life for others. Like Paul, James is not
contending for works that save but a faith that saves, which is evidenced by actions.
Belief vs Trust and the Relationship Between Faith and Works (James 2:18-19)
James drives home his claim that true faith is demonstrated through actions with an excellent
illustration. Expecting an objection, the apostle writes, “But someone will say that you have faith
and I have actions. Show me this faith of yours without the actions, and I will show you my faith
by my actions!” (James 2:18). Here, James challenges the idea that one’s faith can be separated
from their actions. James argues that even demons believe in one God—“the thought makes them
shudder with fear!” (James 2:19). However, this belief does not lead to righteous action,
demonstrating that mere belief without works is insufficient. James is arguing that actions are
evidence of faith. Again, the apostle notes the kind of faith the believer ought to have, stating that
there is a difference between believing and having genuine faith. “The ‘belief” in one God may
not be ‘trust’ in that God. Unless it is ‘trust,’ it is not true faith and will not be evidenced in good
works.”10 James uses the example of demons to show that belief alone is not enough; it must be
accompanied by works that reflect true faith.
Scriptural Examples of True Faith (James 2:20-26)
Like the apostle Paul, James points to the Torah to solidify his argument. He asks, “But, foolish
fellow, do you want to be shown that such ‘faith’ apart from actions is barren?” (James 2:20).
James, then, cites Abraham as an example, bringing to remembrance how Abraham was
“declared righteous because of actions” (James 2:21) when he offered his son, Isaac, to God, on
the altar. James underscores how Abraham’s faith and his actions were working together, and “by
the actions the faith was made complete” (James 2:22). Here, James uses Abraham to emphasize
the joint role of faith and action working together.
This portion of James’ letter is often thought to be directly opposed to the apostle Paul’s
statement, in Romans, that Abraham’s faith, not his works, caused God to declare him righteous
10 J. Ronald Blue, “James,” in The Bible Knowledge Commentary: An Exposition of the
Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books,
1985), 826.
(Romans 4:1-5). However, while Paul was arguing for the priority of faith, James was arguing
for the evidence of faith. Paul claims that Abraham had faith, therefore, he was justified before
circumcision, underscoring the fact that it was not his actions that made him righteous before
God (Romans 4:9). James, however, is explaining that Abraham’s faith produced an action. He is
arguing that “Abraham’s faith was evident in his practice of Isaac’s sacrifice (Gen. 22:12), and he
was therefore justified, or declared righteous. Works serve as the barometer of justification, while
faith is the basis for justification.”11
James concludes his argument with a powerful analogy: "Indeed, just as the body without a spirit
is dead, so too faith without actions is dead" (James 2:26). “Apart from (chōris) the spirit, or the
“breath” (pneumatos) of life, the body is dead. Apart from (chōris) the evidence of works, faith
may be deemed dead. It is not the real thing. True faith continually contributes to spiritual
growth and development.”12 James’ conclusion, that faith and deeds are as essential to each other
as the body and the spirit, closes this argument by reinforcing the inseparability of faith and
actions.
Resolution
11 J. Ronald Blue, “James,” in The Bible Knowledge Commentary: An Exposition of the
Scriptures, edited by J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books,
1985), 826.
12 J. Ronald Blue, “James,” in The Bible Knowledge Commentary: An Exposition of the
Scriptures, ed. J. F. Walvoord and R. B. Zuck, vol. 2 (Wheaton, IL: Victor Books,
1985), 827.
The apparent conflict between these two portions of Scripture stands on the claim that Paul and
James are arguing opposing points. Paul emphasizes justification by faith apart from works of the
law (Romans 3:28), and James emphasizes that faith without works is dead and that a person is
justified by works and not by faith alone (James 2:24). To resolve this issue, one must only look
at the context of each epistle and the context of Scripture as a whole.
Paul’s letter addresses a people who rely on the law of Moses and works of the law for
justification. Therefore, Paul argues against justification by works and that salvation is through
faith in Christ, not by legalistic adherence to the Law. For Paul’s audience, works cannot be the
rule to measure righteousness, for they believed they were justified by works alone Yet, when
inspected closely, Paul clearly believes that genuine faith produces and is proven by actions.
James, however, addresses a context where people claim to have faith but show no evidence of it
in their lives. For James’ audience, faith cannot be the rule, for they believed they were justified
by belief alone. Thus, he is calling his audience to action, arguing that genuine faith results in
action and that works are evidence of that faith. If the fruit of genuine faith is action, action
justifies as well, but not apart from faith. While these arguments seem to oppose one another, it is
clear, as we have seen in our study, both apostles are declaring the same gospel and the same
truth, but to different audiences with different points of interest: Faith is the force behind the
action and the action is the finality of faith.
REPLIES
Dante,
I pray you are finding all that you seek as you pursue Christ and an education. May He bless
your studies and your efforts to advance the kingdom and the gospel. Splendid work on this
week’s assignment. I could not agree more, we must consider the context and we must refer to
the rest of the Bible to interpret the Bible. We have to be willing to search the scriptures, in order
to properly interpret the scriptures. One need only read the surrounding passages of Romans to
see that Paul clearly calls those in Rome to a faith that expresses itself in actions. While the
apostle was clearly speaking against the works of the law being grounds for justification, he does
not speak against the works of the Spirit being evidence for faith. Rather, he goes on to explain
that though we are saved by grace, we should not continue in sin, but live as Christ lived
(Romans 6:1-4). We must be cautious of reading the Bible through the lens of our own
understanding and preferences, instead of looking to the Bible for our understanding and
preferences. As you stated, Paul and James both clearly affirm salvation by grace alone through
faith alone. However, I would be sure to add, this faith is not faith if it does not have the fruit of
faith. I might say I believe in Jesus; I might believe I believe in Jesus; but until I act as if I
believe in Jesus, I do not truly believe. This, I believe, is the conclusion of both Paul and James.
Your quote form John MacArthur states it perfectly "Paul declares that we are saved by faith
without the deeds of the law. James declares that we are saved by faith, which shows itself in
works."
Carlos,
I pray that this term has been filled with blessings and many opportunities for God to be glorified
in your life. May you experience the great love He has for you, as you continue to pursue Him
and the establishment of His kingdom. Excellent job replying to this week’s prompt. Your
conclusion appears to be the same as mine—faith is the force behind the action and the action is
the finality of faith. As you point out, so clearly, Paul's primary concern is to assert that salvation
is a gift from God, received through faith in Jesus Christ, and not something that can be earned
by human efforts or adherence to the law. James, on the other hand, stresses that genuine faith is
demonstrated through works. However, James is not pointing to works of the law, but works of
the Spirit. As he writes, “practice the faith of our Lord Yeshua” (James 2:1, Complete Jewish
Study Bible). Paul makes this same point, only a little further in his letter to Rome, when he
writes, “All who are led by God’s Spirit are God’s sons” (Romans 8:16). Paul and James
emphasize different aspects of the same truth. Paul teaches that faith is the root of salvation,
while James teaches that works are the fruit of that salvation. Both agree that faith is the
foundation, and that genuine faith will naturally result in good works. As you stated, “Our faith
includes works, not to be saved, but because we are saved.”
Blessings to you and all that you do for the sake of Christ and His kingdom, friend. May His
peace be yours.
EDIETED VERSION
Module 3: Week 3
Topic: Tension in Paul and James
Prompt: “Read Romans 3:21-4:25. Then read James 2:14-26. Decide what the argument is in
each passage and post a thread that briefly shows how Paul and James develop the arguments in
the passage. Notice that Paul wrote that one is justified by faith apart from works of the law
(Rom 3:28) and that Abraham was not justified by works (4:20). Then notice that James says
Abraham was, and we are justified by works and not by faith alone (James 2:21; 2:24). Then
analyze both points within the flow of thought in Romans 3:21-4:25 and James 2:14-26 and
suggest a resolution of the apparent tension between James and Paul.”
Response:
While Paul’s argument in Romans 3:21-4:25 and James’ argument in James 2:14-26 address the
concepts of faith and works from different perspectives, they are not necessarily opposing. Too
often, incorrect understanding of James’ writings on “faith and works,” and Paul’s writings on
“faith alone” leads the reader to view them as holding diametrically opposed views about the role
of faith and the functions of works. However, a deeper study of both epistles proves otherwise. It
is essential to see the continuity between the teachings of James and Paul, in order to properly
understand what it is that justifies the follower of Christ. The following is an analysis of each
argument and their development, as well as a comparison and possible resolution to this
supposed opposition.
Paul’s Argument in Romans 3:21-4:25
God’s Righteousness and Justification by Faith (Romans 3:21-26)
Paul’s main point, in this second portion of his letter, is that God's righteousness is revealed apart
from the law and is available to all who have faith in Jesus Christ and the message of the cross.
He writes, “Apart from Torah, God’s way of making people righteous in his sight has been made
clear […] and it is righteousness that comes from God, through the faithfulness of Yeshua the
Messiah, to all who continue trusting” (Romans 3:21-22, Complete Jewish Study Bible). Paul’s
emphasis is on how one is justified before a holy and righteous God. He is arguing against the
idea that the Jew will be justified before God, due to their observance and possession of Torah,
as well as rebuking the Jew for judging the sins of others while they “do the same things”
(Romans 2:1). To the Jew, who believes they are justified because of Torah, Paul points to the
fact that God has chosen to justify man by his faith, or “trust” in Jesus, the Messiah. Paul is
highlighting the hypocritical ways of the Jew, showing them that the law alone makes men’s
hearts callus and prideful, causing them to boast. In contrast, Paul will note that the faith which
he is calling them to does just the opposite. This context is incredibly important, as one begins to
interpret what it is that Paul is teaching in this letter.
Paul continues his argument by addressing the universal problem of sin, writing, “For it makes
no difference whether one is a Jew or a Gentile, since all have sinned and come short of earning
God’s praise” (Romans 3:23). The apostle is clear: God’s grace is opposed to our earning;
however, he does not say that God’s grace opposes our efforts. In fact, Paul says, earlier in his
letter, “God’s kindness is intended to lead you to turn from your sins” (Romans 2:4). This
statement highlights the kind of faith Paul expects the reader to have—one that produces a
particular kind of response. However, the Jewish believers were not showing this kind of faith in
their actions. In fact, “the boasts in Jewish privileges, obedience to the law and identity badges
belie the truth that Jews are no less guilty of sin than are Gentiles.”[1] They were going against
the very law which they claimed justified them, believing that they were righteous in God’s sight
because of status. Paul is correcting this faulty way of thinking, pointing out that true faith ought
to turn them away from such judgement. Therefore, Paul underscores the fact that the Jew’s
actions are actually evidence of their lack of trust in God, as well as proof of the inability of the
law to make one right with God. This leads Paul to his next statement.
The apostle continues by explaining how “God put Yeshua forward as the kapparah [propitiation
or atonement] for sin through his faithfulness in respect to his bloody sacrificial death” (Romans
3:25). If everyone has sinned, if all fall short of earning God’s praise, there must be an
atonement. The law cannot atone for sin. The law cannot make one righteous. God is “the one
who makes people righteous” and He does so “on the ground of Yeshua’s faithfulness” (Romans
3:28). Paul is claiming that “the cross, as the enactment of God’s final judgment in the death of
Jesus, is the revelation of righteousness because it is the carrying out of this decree: the death of
Christ for sinners is the death of the sinner (cf. Gal 2:20). But—and this is the unheard-of
possibility—the God who judges ungodliness at the cross also, by that same event, justifies the
ungodly.”[2]
Paul’s argument is clear: God has chosen to justify man through Jesus Christ, not the law and not
by works of the law. This gift of grace is available to all, both Jew and Gentile. While this gift
cannot be earned and is only obtained through trust in the message of the cross, this trust and
belief in God’s kindness is evident because it changes the heart of those who genuinely believe,
causing them to turn away from their sins. Already, Paul’s claim aligns with the message of the
apostle James.
Boasting and Upholding the Law by Faith (Romans 3:27-31)
In this portion of his letter, Paul speaks to the Jews’ tendency to take pride in their obedience to
the law. While this section of the apostle’s letter most certainly represents the human proclivity
for boasting in accomplishments, in context, Paul continues to direct his thoughts towards his
Jewish brothers and sisters. The apostle argues that justification by faith eliminates any grounds
for boasting since it is not based on human effort but God’s grace and the righteousness of
Christ. He then explains that this faith-based justification is consistent with and upholds the true
purpose of the law—faith.
Paul begins by asking the reader “So what room is left for boasting?” to which he replies, “None
at all!” (Romans 3:27). The apostle underscores the fact that justification by faith excludes
boasting and confirms the law, stating that “Torah […] has to do with trusting” (Romans 3:27).
In fact, Paul points out that “in his forbearance, [God] had passed over [with neither punishment
nor remission] the sins people had committed in the past” (Romans 3:24), due to their faith in
God’s promise of the coming of Messiah. Therefore, the law has always deemed that a person is
not considered righteous because of actions but because of faith (Romans 3:28). Thus, all are
given access to the Father through their trust in Christ. Being that God will consider all righteous
“on the ground of trusting” (Romans 3:30) and not on the ground of observing the law, Paul
confirms his claim that God is not only the God of the Jews, but He is also the God of the
Gentiles, for as the scriptures say, “God is one” (Romans 3:31).
It should be further noted, if the law has to do with faith, this faith ought to produce the fruit that
is required of the law. Gentiles and Jews who trust in the promises of God will no longer live as
they once did, for they will now desire to live in accordance with the promises of God. This is
achieved through the Holy Spirit. While Paul does not speak of the Holy Spirit in this portion of
his letter, the Spirit’s presence is certainly implied. It is the Spirit who “sets us free from the
‘torah’ of sin and death” (Romans 8:2), who “helps us in our weakness” (Romans 8:26), who
changes the heart and mind of the one who trusts in Christ, and empowers the believer to
“overflow with hope” (Romans 15:13), making them “an acceptable offering” to God (Romans
15:16). As Paul will later write, in his letter to the Roman church, “if you live according to your
old nature, you will certainly die; but if, by the Spriit, you keep putting to death the practices of
the body, you will live” (Romans 8:13). Furthermore, all of this confirms James’ view of a faith
evidenced by actions.
Abraham as the Example of Justification by Faith (Romans 4:1-25)
In this portion of his letter, Paul expands on the previous questions he has brought to light,
solidifying his argument by referencing the patriarch, Abraham, as his evidence. Chapter four of
Paul’s letter appears to be a continuation of 3:27-31. The topics in chapter four mirror the last
five verses of chapter three—boasting, justification by faith, and God is the God of all, not just
the Jews. While the chapters and verses in our modern Bibles separate these topics, it seems that
the apostle was preparing the reader, leading up to his next presentation. Sensibly so, for if what
Paul claims is true, he should be able to prove it by the word of God. He does just that with the
example of Abraham.
The apostle opens by asking “Then what should we say Avraham, our forefather, obtained by his
own efforts? For if Avraham came to be considered righteous by God because of legalistic
observances, then he has something to boast about. But this is not how it is before God!”
(Romans 4:1.-2). Paul notes that Abraham may be able to boast before men, but not before God.
He then references Scripture, something his readers could not refute. Paul quotes Genesis 15:6,
from the Torah, which says, “Avraham put his trust in God, and it was credited to his account as
righteousness” (Romans 4:3). Paul is giving scriptural evidence that faith justifies apart from the
law, and apart from works of the law. The apostle underscores the fact that Abraham was
considered righteous because of his belief, before he was circumcised (Romans 4:10) and,
therefore, not by works of the law.
Paul continues his argument, stating, “If the heirs are produced by legalism, then trust is
pointless and the promise worthless” (Romans 4:14). Meaning, “if the law were the criterion for
being an heir to the promise, it would nullify faith.”[3] “If the law were the governing principle
for determining righteousness, faith would be irrelevant.”[4] The law identifies sin, it “brings
punishment” (Romans 4:15), but it does not justify, nor does it deal with the heart of the sinner.
Therefore, Paul says, “the promise is based on trusting.” More specifically, Paul says, the
promise is based on “the kind of trust Avraham had” (Romans 4:16). Paul is, evidently, pointing
out that there is more than one kind of faith—one that justifies, and one that does not.
Paul now begins his conclusion, writing, “The reason the promise is based on trusting is so that it
may come as God’s free gift; a promise that can be relied on by all the seed, not only those who
live within the framework of the Torah, but also those with the kind of trust Avraham had”
(Romans 4:16). God’s promise, the redeeming work of Jesus, is the fruit of His grace and love
for humanity; man’s faith is the fruit of God’s promise to redeem; therefore, God is the one who
brings about the faith which makes a man righteous in His sight. This makes righteousness a free
gift from God, available to all, and the actions which this righteous faith produces are just as
much a gift from God, so that no man can boast in anything but God.
Paul continues to circle the fact that Abraham did not earn his status. Abraham was not counted
as righteous because of some adherence to the law, but it was credited to him because of the kind
of faith he had. “His trust did not waver when he considered his own body […] or when he
considered that Sarah’s womb was dead” (Romans 4:19). Abraham trusted in God’s promise,
despite his circumstances, believing that God would give him an heir and “he would indeed
become a father to many nations” (Romans 4:18). While Abraham’s faith was evident by his
actions, ”the promise to Avraham and his seed […] did not come through legalism but through
the righteousness that trust produces” (Romans 4:13). Paul recognizes that the faith which
Abraham had was not just that of proclaiming belief and never acting on it. Nor was it (like that
of the Jews Paul was writing) a ritualistic obligation meant to earn God’s favor. Paul is clear that
this credit of righteousness is not owed, because it is not earned through means of working, but
given on account of one’s trust in God (Romans 4:4-5). Rather, Abraham’s faith was one that
produced righteousness and, therefore, Abraham received circumcision “as a sign, as a seal of
the righteousness he had been credited with on the ground of the trust he had while he was still
uncircumcised” (Romans 4:11). Q
Abraham’s circumcision was an act of obedience which was the product of his trust and love for
the Father. On the other hand, the Jew to whom Paul is writing had come to believe that it was
the other way around—because of their circumcision, God trusted and loved them. However,
“God’s covenant with Abraham reveals that it is faith in God’s word and trust in God’s
faithfulness, not circumcision, that is the mark of Abraham’s descendants.”[5] Therefore, through
trust, all have access to God’s grace through the faithfulness of Jesus Christ.
This example of the patriarch, Abraham, supports Paul’s argument that justification is by faith,
but a certain kind of faith, one that produces righteousness. This kind of faith, Paul argues,
justifies and has been a consistent and longstanding principle, rooted in God’s promises, and
applicable to both Jews and Gentiles.
Summary of Romans 3:21-4:25
Paul systematically develops his argument by first establishing the need for faith-based
righteousness, addressing potential objections, and then providing a scriptural example to
solidify his point. This approach underscores that justification by faith is a divine principle,
deeply rooted in Scripture and relevant to all humanity. However, Paul is clear, “God’s
justification is a creative work that does not simply absolve the guilt. In justifying sinners, God
places them in a redemptive relationship that sets them on the path to being cured. God does
more than acquit them of their sin; God unfolds a new way of life for them. The cross is not
simply a transaction that clears the debt of sin. It is saving when it touches human hearts and
changes their existence.”[6] To understand this, one must consider all of Scripture and the context
of each individual book. This is why it is imperative that one views the Bible as one grand
narrative, never interpreting portions of Scripture apart from the rest.
Q
James 2:14-26
James' argument, in James 2:14-26, addresses the relationship between faith and works,
emphasizing that genuine faith must be accompanied by actions. “This book focuses on the
importance of good works as the evidence of genuine faith. As such, it perfectly complements
Galatians.”[7] This is important to note, as we are comparing James’ claims in this letter to that of
the apostle Paul, in his letter to the Romans. Galatians is another letter written by the apostle
Paul. If Paul agrees with James in his letter to the Galatians, this further adds to the evidence that
Paul’s letter to the Romans should also agree with James.
In James’ letter, “works” or “actions” refer to “the faithful performance of the biblical
commandments […] All first-century Jews, including Messianic Jews, saw the performance of
the biblical commandments as stemming from one’s faith in God, never in opposition to it.”[8]
Paul would have likely shared this view. Furthermore, this view aligns perfectly with the
teachings of Jesus, who taught that love for Him would be shown through obedience to His
commandments (John 14:15), and that discipleship involves self-denial and bearing one's cross
(Matthew 16:24). As will be discussed here, James’ teachings also align with Paul’s idea of
being justified by faith, apart from works. Paul and James are consistent: It is faith in Christ that
justifies, not works; however, this faith in God’s kindness will cause one to turn from their sins
(Romans 2:4). That is the argument James presents in this portion of his letter.
Faith Without Deeds is Dead (James 2:14-17)
James, like Paul, is writing to believers whose actions did not reflect the faith which they
proclaimed. This context is extremely important, as it explains what James is trying to express in
his letter. “James rebuked his readers for demonstrating favoritism to the rich who attended their
services while ignoring the poor. […] Such partiality was also contrary to God’s law.”[9] Already,
we can see the similarities between Romans and James.
In this portion of his letter, James’ main argument is that faith without action is dead, and such
faith cannot save. He begins his argument with a rhetorical question: "What good is it, my
brothers, if someone claims to have faith but has no actions to prove it? Is such ‘faith’ able to
save him?" (James 2:14). The expected response to this question is a resounding “No!” Much
like the apostle Paul, James’ expresses that there is a kind of faith that saves and a kind of faith
that does not. This question sets the stage for the rest of James’ argument in this portion of his
letter.
He continues by providing a practical example: “Suppose a brother or sister is without clothes
and daily food, and someone says to him, ‘Shalom! Keep warm and eat hearty!’ without giving
him what he needs, what good does it do?” (James 2:15-16). This example illustrates the
emptiness of words without corresponding actions. The apostle concludes that “faith by itself,
unaccompanied by actions, is dead” (James 2:17). James uses a practical, everyday example to
show that faith, when not accompanied by actions, is ineffective and lifeless. This establishes the
core argument that faith must manifest in deeds to be genuine.
Many assume that James’ argument, in this section of his letter, contradicts what the apostle Paul
would later write to the church of Rome. However, one can already see that this is not the case.
James has yet to claim that actions save or justify. In fact, James is stating quite the opposite. It is
one’s faith that saves; however, “if someone claims to have faith but has no actions to prove it,”
what good is his faith? (James 2:14). Like Paul, James is speaking to those whose actions do not
reflect the faith they are proclaiming—“one who doesn’t show mercy” (James 2:13). Much like
the apostle Paul, in his letter to the Romans, James is speaking of a certain kind of faith — one
that produces righteousness (Romans 4:13). In fact, James opens this chapter of his letter with a
call to the reader, writing, “My brothers, practice the faith of our Lord Yeshua” (James 2:1).
“Practice” is a verb, an action. To practice faith means to act on your faith, the faith of Jesus,
which is a faith that washes feet and that lays down its life for others. Like Paul, James is not
contending for works that save but a faith that saves, which is evidenced by actions.
Belief vs Trust and the Relationship Between Faith and Works (James 2:18-19)
James drives home his claim that true faith is demonstrated through actions with an excellent
illustration. Expecting an objection, the apostle writes, “But someone will say that you have faith
and I have actions. Show me this faith of yours without the actions, and I will show you my faith
by my actions!” (James 2:18). Here, James challenges the idea that one’s faith can be separated
from their actions. James argues that even demons believe in one God—“the thought makes
them shudder with fear!” (James 2:19). However, this belief does not lead to righteous action,
demonstrating that mere belief without works is insufficient. James is arguing that actions are
evidence of faith. Again, the apostle notes the kind of faith the believer ought to have, stating that
there is a difference between believing and having genuine faith. “The ‘belief” in one God may
not be ‘trust’ in that God. Unless it is ‘trust,’ it is not true faith and will not be evidenced in good
works.”[10] James uses the example of demons to show that belief alone is not enough; it must be
accompanied by works that reflect true faith.
Scriptural Examples of True Faith (James 2:20-26)
Like the apostle Paul, James points to the Torah to solidify his argument. He asks, “But, foolish
fellow, do you want to be shown that such ‘faith’ apart from actions is barren?” (James 2:20).
James, then, cites Abraham as an example, bringing to remembrance how Abraham was
“declared righteous because of actions” (James 2:21) when he offered his son, Isaac, to God, on
the altar. James underscores how Abraham’s faith and his actions were working together, and
“by the actions the faith was made complete” (James 2:22). Here, James uses Abraham to
emphasize the joint role of faith and action working together.
This portion of James’ letter is often thought to be directly opposed to the apostle Paul’s
statement, in Romans, that Abraham’s faith, not his works, caused God to declare him righteous
(Romans 4:1-5). However, while Paul was arguing for the priority of faith, James was arguing
for the evidence of faith. Paul claims that Abraham had faith, therefore, he was justified before
circumcision, underscoring the fact that it was not his actions that made him righteous before
God (Romans 4:9). James, however, is explaining that Abraham’s faith produced an action. He is
arguing that “Abraham’s faith was evident in his practice of Isaac’s sacrifice (Gen. 22:12), and
he was therefore justified, or declared righteous. Works serve as the barometer of justification,
while faith is the basis for justification.”[11]
James concludes his argument with a powerful analogy: "Indeed, just as the body without a spirit
is dead, so too faith without actions is dead" (James 2:26). “Apart from (chōris) the spirit, or the
“breath” (pneumatos) of life, the body is dead. Apart from (chōris) the evidence of works, faith
may be deemed dead. It is not the real thing. True faith continually contributes to spiritual
growth and development.”[12] James’ conclusion, that faith and deeds are as essential to each
other as the body and the spirit, closes this argument by reinforcing the inseparability of faith and
actions.
Q
Resolution
In summary, Paul and James are not opposing each other but addressing different issues within
the early Christian communities. Paul focuses on the source of justification (faith in Christ),
while James emphasizes the evidence of that justification (works that flow from faith). Both
agree that true, saving faith is transformative and results in a life characterized by good works.
The apparent conflict between these two portions of Scripture stands on the claim that Paul and
James are arguing opposing points. Paul emphasizes justification by faith apart from works of
the law (Romans 3:28), and James emphasizes that faith without works is dead and that a person
is justified by works and not by faith alone (James 2:24). To resolve this issue, one must only
look at the context of each epistle and the context of Scripture as a whole.
Paul’s letter addresses a people who rely on the law of Moses and works of the law for
justification. Therefore, Paul argues against justification by works and that salvation is through
faith in Christ, not by legalistic adherence to the Law. For Paul’s audience, works cannot be the
rule to measure righteousness, for they believed they were justified by works alone Yet, when
inspected closely, Paul clearly believes that genuine faith produces and is proven by actions.
James, however, addresses a context where people claim to have faith but show no evidence of it
in their lives. For James’ audience, while faith is the rule, actions must be the focus of his
argument, for they believed they were justified by belief alone. Thus, he is calling his audience
to action, arguing that genuine faith results in action and that works area necessary evidence of
that faith. If the fruit of genuine faith is action, action justifies as well, but not apart from faith.
As our Lord said, when he walked the earth, "If you love me, you will keep my commands"
(John 14:15).
While these arguments seem to oppose one another, it is clear, as we have seen in our study, both
apostles are declaring the same gospel and the same truth, but to different audiences with
different points of interest: Faith is the force behind the action and the action is the finality of
faith.
characterized by good works.
