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Faith and God's Character vs Earning Favor through Works

The relationship between faith and good works, particularly concerning how individuals gain God's favor, is a central and often debated topic in Christian theology. While some traditions emphasize faith as the sole means of justification, others highlight the necessity of works as an expression or even a component of a person's standing before God.

The New Testament presents various perspectives on this dynamic. The Apostle Paul, for instance, frequently emphasizes that justification comes through faith, not through "works of the law" [15]. one tradition argues that dependence on one's own works for acceptance with God leads to boasting, which is excluded by the doctrine of justification by faith [15]. This perspective suggests that human effort, no matter how moral, cannot earn salvation, and that God's grace is most clearly displayed in saving even the "vilest of men" [1]. Paul's writings in Romans, for example, state that justification is "unattainable by works" [4].

However, the Epistle of James offers what appears to be a complementary, though sometimes perceived as contrasting, view. James famously states, "You have faith, and I have works. Show me your faith without works, and I by my works will show you my faith" [3]. This passage is often interpreted as asserting that true faith is not a mere intellectual assent but a "realizing, working faith" that manifests itself through actions [11]. John Gill, in his commentary on James 2:24, explains that "by works a man is justified" not as a cause procuring justification, but as "effects declaring it" [17]. He clarifies that even the best works are imperfect and cannot justify a person in God's sight, as this would "frustrate the grace of God, make void the death of Christ, and encourage boasting in men" [17]. Instead, good works serve as evidence of an existing faith.

The concept of "good works" itself is described in various ways in scripture. They are called "good fruits," "fruits meet for repentance," and "fruits of righteousness" [4]. These works are understood to be performed "by Jesus Christ to the glory and praise of God" [4] and are a characteristic of true Christian commitment [12]. The Scriptures are designed to lead believers to perform such works [4].

Historically, theologians have sought to reconcile these perspectives. Augustine of Hippo, a significant figure in Patristic theology, distinguished between the "law of works" and the "law of faith" [13]. He suggested that the law of works, which includes practices like circumcision, was characteristic of Judaism, while the law of faith defines Christianity [13]. This distinction helps to understand how works might be understood differently in various theological contexts.

Eastern Orthodox theology, as seen in the homilies of John Chrysostom, also emphasizes the importance of actions alongside faith. Chrysostom speaks of "another glory, which is really glory," suggesting that heavenly glory, if it "gleameth on them, has power to lead them off" from seeking human glory [14]. While not directly addressing the faith-works debate in the same terms as Western theology, his emphasis on seeking divine glory implies a life oriented towards God's will, which naturally involves actions.

Reformed theologians like John Calvin also addressed the role of works. While Calvin's extensive commentaries on Isaiah and Genesis do not directly articulate a systematic position on faith and works in the provided excerpts [8, 9], the broader Reformed tradition, as exemplified by Charles Hodge, maintains a strong emphasis on faith as the instrument of justification [10]. The Westminster Confession of Faith, a key Reformed document, states that good works are "the fruits and evidences of a true and lively faith" and are "not meritorious of salvation" but are "necessary as evidences of our faith" [Westminster Confession of Faith, Chapter 16].

The idea that works are a natural outflow of faith is a common thread. Jamieson, Fausset & Brown's commentary on 1 Thessalonians describes "work of faith" as "the working reality of your faith; its alacrity in receiving the truth, and in evincing itself by its fruits" [11]. This "work" is singular, implying a continuous chain of action rather than isolated deeds [11]. Similarly, Tyndale House notes that "acts of love and good works characterize true Christian commitment" [12].

The concept of earning favor through works is often contrasted with receiving favor through God's character. Proverbs 22:1 states, "A reputation is to be chosen rather than great riches; favor is better than silver and gold" [5]. This suggests that divine favor is a gift, not something that can be purchased or earned through material means. Ecclesiastes 2:26 further illustrates this by stating that "to the man who pleases him, God gives wisdom, knowledge, and joy; but to the sinner he gives travail, to gather and to heap up, that he may give to him who pleases God" [2]. This implies a divine prerogative in bestowing favor, rather than it being a direct result of human labor or merit. The passage in Ecclesiastes 2:21 also highlights the vanity of human labor when its fruits are ultimately given to another, reinforcing the idea that human effort alone does not guarantee lasting reward or favor [6].

Thomas Aquinas, representing Scholastic Catholic theology, discusses how actions can "avail for two purposes": acquiring a certain state (like bliss through meritorious work) and for something consequent upon a state (like an accidental reward or a rebate of punishment) [16]. He distinguishes between actions availing "by way of merit" and "by way of prayer," with merit relying on justice [16]. This framework allows for a nuanced understanding of how works contribute to one's spiritual standing, without necessarily implying that they "earn" salvation in a way that negates grace. The Catholic Church teaches that while justification is a gift of God's grace, good works performed in that grace are truly meritorious and contribute to an increase in grace and eternal life [Catechism of the Catholic Church, 2010].

The objection that salvation by grace diminishes the importance of good works has been raised repeatedly [1]. However, this objection is countered by the understanding that good works are not a means to earn salvation but are a necessary outcome and evidence of genuine faith [1, 17]. The Christian life is characterized by contentment with what God provides [7], and good works are seen as a response to God's grace, not a prerequisite for it.

Sources

  1. Easton's Bible Dictionary “Easton's Bible Dictionary: Works, Good — The old objection against the doctrine of salvation by grace, that it does away with the necessity of good works, and lowers the sense of their importance (Rom. 6), although it has been answered a thousand times, is still alleged by many. They say if men are not saved by works, then works are not necessary. If the most moral of men are saved in the same way as the very chief of sinners, then good works are of no moment. And more than this, if the grace of God is most clearly displayed in the salvation of the vilest of men, then the worse men are the bet”
  2. Ecclesiastes “For to the man who pleases him, God gives wisdom, knowledge, and joy; but to the sinner he gives travail, to gather and to heap up, that he may give to him who pleases God. This also is vanity and a chasing after wind. -- Ecclesiastes 2:26”
  3. James “Yes, a man will say, “You have faith, and I have works.” Show me your faith without works, and I by my works will show you my faith. -- James 2:18”
  4. Torrey's Topical Textbook “Torrey's Topical Textbook: Works, Good — Christ, an example of -- Joh 10:32; Ac 10:38. Called Good fruits. -- Jas 3:17. Fruits meet for repentance. -- Mt 3:8. Fruits of righteousness. -- Php 1:11. Works and labours of love. -- Heb 6:10. Are by Jesus Christ to the glory and praise of God -- Php 1:11. They alone, who abide in Christ can perform -- Joh 15:4,5. Wrought by God in us -- Isa 26:12; Php 2:13. The Scripture designed to lead us to -- 2Ti 3:16,17; Jas 1:25. To be performed in Christ's name -- Col 3:17. Heavenly wisdom is full of -- Jas 3:17. Justification unattainable by -- Ro 3:20; Ga 2”
  5. Proverbs “Proverbs 22:1 (LEB) — A ⌞reputation⌟ is to be chosen ⌞rather than⌟ great riches; ⌞favor is better than silver and gold⌟.”
  6. Ecclesiastes “Ecclesiastes 2:21 (YLT) — For there is a man whose labour <FI>is<Fi> in wisdom, and in knowledge, and in equity, and to a man who hath not laboured therein he giveth it--his portion! Even this <FI>is<Fi> vanity and a great evil.”
  7. Torrey's Topical Textbook “Torrey's Topical Textbook: Contentment — With godliness is great gain -- Ps 37:16; 1Ti 6:6. Saints should exhibit In their respective callings. -- 1Co 7:20. With appointed wages. -- Lu 3:14. With what things they have. -- Heb 13:5. With food and raiment. -- 1Ti 6:8. God's promises should lead to -- Heb 13:5. The wicked want -- Isa 5:8; Ec 5:10. Exemplified Barzillai. -- 2Sa 19:33-37. Shunammite. -- 2Ki 4:13. David. -- Ps 16:6. Agur. -- Pr 30:8,9. Paul. -- Php 4:11,12.”
  8. CCEL (Reformed) “Calvin, Commentary on Isaiah, Vol. 2, section 53.2: 64:7 66:24 Jeremiah 4:31 5:8 5:28 7:4 7:4 9:1 10:23 10:24 10:24 11:21 17:1 17:5 18:16 19:6 19:8 22:24 22:28 25:9 25:13 25:18 28:10 28:11 30:11 31:15 43:2 48:2 50:11 Lamentations 1:7 2:5 2:8 3:29 Ezekiel 15:3 16:26 20:11 20:24 20:25 26:2 26:14 37:1 43:15 43:15 47:11 Daniel 5:28 5:30 5:31 7:10 7:17 8:20 Hosea 1:7 6:4 8:14 9:6 13:3 Joel 1:13 2:13 2:23 2:28 Amos 1:3 3:6 4:1 4:1 5:10 5:19 8:11 Micah 1:3 1:11 2:11 7:9 7:16 Nahum 3:8 Habakkuk 2:1 2:1 2:1 2:2 3:2 3:2 3:13 Zechariah 9:14 13:4 14:3 Malachi 1:4 1:11 4:2 Matthew 2:14 3:12 3:12 3:12 3:12 ”
  9. 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”
  10. 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”
  11. 1 Thessalonians (Presbyterian) “Jamieson, Fausset & Brown on 1 Thessalonians 1:3: work of faith--the working reality of your faith; its alacrity in receiving the truth, and in evincing itself by its fruits. Not an otiose assent; but a realizing, working faith; not "in word only," but in one continuous chain of "work" (singular, not plural, works), Th1 1:5-10; Jam 2:22. So "the work of faith" in Th2 1:11 implies its perfect development (compare Jam 1:4). The other governing substantives similarly mark respectively the characteristic manifestation of the grace which follows each in the genitive. Faith, love, and hope, are the ”
  12. Hebrews (Protestant academic) “Tyndale House on Hebrews 10:24: 10:24 Acts of love and good works characterize true Christian commitment (6:10; 10:32-34; Gal 5:13; 1 Thes 1:3; Rev 2:19).”
  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”
  14. CCEL/NPNF (Eastern Orthodox) “John Chrysostom, Homilies on Acts & Romans: How then are we to get free from this hard bondage? It is by growing enamoured of another glory, which is really glory. For as with those that are enamoured of persons, the sight of some handsomer one doth by its being seen take them off from the first: so with those that court the glory which cometh from us men, the glory from heaven, if it gleameth on them, has power to lead them off from this. Let us then look to this, and become thoroughly acquainted with it, that by feeling admiration of its beauty, we may shun the hideousness of the other, and ”
  15. Romans (Presbyterian) “Jamieson, Fausset & Brown on Romans 3:28: Therefore we conclude, &c.--It is the unavoidable tendency of dependence upon our own works, less or more, for acceptance with God, to beget a spirit of "boasting." But that God should encourage such a spirit in sinners, by any procedure of His, is incredible. This therefore stamps falsehood upon every form of "justification by works," whereas the doctrine that. Our faith receives a righteousness That makes the sinner just, manifestly and entirely excludes "boasting"; and this is the best evidence of its truth. Inference second: This and no other”
  16. theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Supplement (Supplementum), Of the Suffrages for the Dead, Art. 1: Article: Whether the suffrages of one person can profit others? I answer that, our actions can avail for two purposes. First, for acquiring a certain state; thus by a meritorious work a man obtains the state of bliss. Secondly, for something consequent upon a state; thus by some work a man merits an accidental reward, or a rebate of punishment. And for both these purposes our actions may avail in two ways: first, by way of merit; secondly, by way of prayer: the difference being that merit relies on jus”
  17. 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”
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