Romans 4:5 Faith and Works in Salvation
Romans 4:5: Faith and Works in Salvation
Romans 4:5 states, "But to him who without working has faith in him who gives righteousness to the evil-doer, his faith is put to his account as righteousness" (BBE) [1]. This verse is pivotal in understanding the relationship between faith and works in the context of salvation.
Literary Context
Romans 4 is part of Paul's larger argument in Romans 3-4 about justification by faith. The chapter focuses on Abraham as an example of someone justified by faith rather than works. The surrounding verses (Romans 4:3-8) discuss Abraham's faith being credited to him as righteousness and the blessedness of those whose iniquities are forgiven [1].
Historical Setting
The Epistle to the Romans was written by Paul to the Roman Christian community around 57-58 AD. The letter addresses various theological issues, including the relationship between faith and works in justification [1].
Key Terms
The term "worketh not" (ἐργαζομένου, ergazomenou) in Romans 4:5 is significant. It refers to not working for justification or righteousness through one's deeds. "Believeth on him that justifieth the ungodly" highlights faith in God's justifying power as the alternative to earning righteousness through works [2].
Major Exegetical Decisions
A key interpretive issue is understanding what it means to "work not" and how faith relates to justification. Interpreters must decide whether "worketh not" implies a complete absence of good works or merely not relying on works for justification.
Range of Interpretations
Various traditions interpret Romans 4:5 differently:
- Reformed Tradition: John Calvin emphasizes that faith alone justifies, and this faith is not devoid of good works, but it is not the works that justify [4, 6]. Charles Hodge also underscores that faith is the instrumental cause of justification, not works [3].
- Patristic Tradition: Augustine argues that faith without good works is insufficient for salvation, emphasizing that true faith is accompanied by obedience and good deeds [5]. Hippolytus and Cyprian highlight the importance of works in demonstrating faith, citing examples from the early Christian community [8].
- Catholic (Scholastic) Tradition: Thomas Aquinas discusses the necessity of confession of faith for salvation, indicating that while faith is crucial, its expression in actions is also important [7].
Function in Tradition
Romans 4:5 has played a significant role in theological debates about justification and salvation. It has been used to support the doctrine of justification by faith alone in Protestant traditions. Conversely, it has been interpreted within Catholic and some Patristic traditions to emphasize the importance of faith accompanied by good works.
The verse has also influenced liturgical and devotional practices, with many Christian traditions emphasizing the importance of faith in God's justifying power. In controversies, Romans 4:5 has been a focal point, particularly during the Reformation, where it was used to argue against the notion that good works are necessary for justification.
Sources
- Romans “Romans 4:5 (BBE) — But to him who without working has faith in him who gives righteousness to the evil-doer, his faith is put to his account as righteousness.”
- Romans (Baptist/Reformed) “John Gill on Romans 4:5: But to him that worketh not,.... Not that the believer does not work at all, but not from such principles, and with such views as the other; he does not work in order to obtain life and salvation; he does not seek for justification by his doings: but believeth on him that justifieth the ungodly: or that ungodly one: particular reference is had to Abraham, who in his state of unregeneracy was an ungodly person; as all God's elect are in a state of nature, and are such when God justifies them, being without a righteousness of their own; wherefore he imputes the righteo”
- CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 2, section 66: and sprinkling of the blood of Jesus Christ.” ( 1 Pet. i. 2 .) Such is the clear doctrine of the Bible, men are chosen to be holy. The fact that God has predestinated them to salvation is the reason why they are brought to repentance and a holy life. “God,” says Paul to the Thessalonians ( 2 Thess. ii. 13 ), “hath from the beginning chosen you to salvation through (not on account of) sanctification of the Spirit and belief of the truth.” “We give thanks to God always for you all, making mention of you in our prayers; remembering without c”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 69: ( Isaiah 61:3 ). Our soul, therefore, will not be duly purified until it ceases to have any confidence, or feel any exultation in works. Foolish men are puffed up to this false and lying confidence by the erroneous idea that the cause of their salvation is in works. 17. But if we attend to the four kinds of causes which philosophers bring under our view in regard to effects, we shall find that not one of them is applicable to works as a cause of salvation. The efficient cause of our eternal salvation the Scripture uniformly proclai”
- Schaff ANF/NPNF (Patristic) “NPNF1 Vol 5: Augustine — Anti-Pelagian — CHAP. 18.--FAITH WITHOUT GOOD WORKS IS NOT: SUFFICIENT FOR SALVATION. Unintelligent persons, however, with regard to the apostle's statement: "We conclude that a man is justified by faith without the works of the law,"(4) have thought him to mean that faith suffices to a man, even if he lead a bad life, and has no good works. Impossible is it that such a character should be deemed "a vessel of election" by the apostle, who, after declaring that "in Christ Jesus neither circumcision availeth anything, nor uncircumcision,"(5) adds at once, "but faith whic”
- CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 66: and destitute of good works. He, therefore, seeks the cause of kindness in himself, that thus he may affect the sinner by a sense of his goodness, and induce him, in distrust of his own works, to cast himself entirely upon his mercy for salvation. This is the meaning of faith by which the sinner comes into the possession of salvation, when, according to the doctrine of the Gospel, he perceives that he is reconciled by God; when, by the intercession of Christ, he obtains the pardon of his sins, and is justified; and, though renewed ”
- theology (Catholic (Scholastic)) “Aquinas, Summa Theologica, Second Part of the Second Part (Secunda Secundae), Of the Outward Act of Faith, Art. 2: Article: Whether confession of faith is necessary for salvation? I answer that, Things that are necessary for salvation come under the precepts of the Divine law. Now since confession of faith is something affirmative, it can only fall under an affirmative precept. Hence its necessity for salvation depends on how it falls under an affirmative precept of the Divine law. Now affirmative precepts as stated above (FS, Question [71], Article [5], ad 3; FS, Question [88], Article [1], ”
- Schaff ANF/NPNF (Patristic) “ANF Vol 5: Hippolytus, Cyprian, Caius, Novatian — ON WORKS AND ALMS. (part 6): had, and bought it."(5) 8. In fine, He calls those the children of Abraham whom He sees to be laborious in aiding and nourishing the poor. For when Zacchaeus said, "Behold, the half of my goods I give to the poor; and if I have done any wrong to any man, I restore fourfold," Jesus answered and said, "That salvation has this day come to this house, for that he also is a son of Abraham."(6) For if Abraham believed in God, and it was counted unto him for righteousness, certainly he who gives alms according to God's pre”