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Justification by Works and Faith in 1 Clement

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Clement of RomeWhile reading through 1 Clement, I found a nice example of justify (δικαιόω) being used in two different senses (in very close proximity), which nicely parallels its use in the New Testament.

Justified by Works

In this first example, Clement is calling his readers to personal holiness and speaks of their being justified by works (ἔργοις δικαιούμενοι). He seems to have in view a demonstration rather than imputation of righteousness.

30 Seeing then that we are the portion of the Holy One, let us do all the things that pertain to holiness, forsaking slander, disgusting and impure embraces, drunkenness and rioting and detestable lusts, abominable adultery, detestable pride. (2) “For God,” he says, “resists the proud, but gives grace to the humble.” (3) Let us therefore join with those to whom grace is given by God. Let us clothe ourselves in concord, being humble and self-controlled, keeping ourselves far from all backbiting and slander, being justified by works and not by words [ἔργοις δικαιούμενοι καὶ μὴ λόγοις]. (4) For he says: “He who speaks much shall hear much in reply. Or does the talkative person think that he is righteous? (5) Blessed is the one born of woman who has a short life. Do not be overly talkative.” (6) Let our praise be with God, and not from ourselves, for God hates those who praise themselves. (7) Let the testimony to our good deeds be given by others, as it was given to our fathers who were righteous. (8) Boldness and arrogance and audacity are for those who are cursed by God; but graciousness and humility and gentleness are with those who are blessed by God.

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Edwards on Faith and Works in Justification

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Justification by Faith Alone by Jonathan Edwards

In my estimation, Jonathan Edwards’s Justification by Faith Alone contains one of the most important and misunderstood1 evangelical discussions on the relationship between faith and works as they pertain to justification and salvation. Delivered in 1734 and first published in 1738, it may be found in 1:622–54 of his two-volume Works (Worcester rev. ed.),2 4:64–132 of his four-volume Works (Worcester ed.), 5:351–452 of his ten-volume Works (Dwight ed.), 19:147–2423 of his twenty-six volume Works, as an individual volume, and online in as many as seven different places.

As I continue my discussion on whether evangelicals, who affirm sola fide, are forced to sweep the passages that insist on holiness and good works under the rug, I turn to Jonathan Edwards, against whom no informed person would make such an accusation, as you can see for yourself in the quotations below. Except for the first, all of these selections come from his third and fourth sections, which discuss evangelical obedience and answer objections. I’ve bolded the most relevant portions.

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  1. If you’re concerned about Edwards’s view on sola fide, Don Kistler’s post on the Puritan Board is a helpful clarification. [↩]
  2. Cf. Amazon, CBD, Logos, and WTS Books. [↩]
  3. Or 19:143–242 including the editor’s preface. [↩]

Luther on the Necessity of Good Works

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I’m involved in a discussion where the claim was made that the Protestant church has distorted the gospel by removing the necessity of good works for salvation—something the early Christians unanimously affirmed. Luther was singled out as one who cared nothing about good works—at least not in the context of salvation. I pointed out this section from Luther, in which he indicates that “works are necessary to salvation.”

I reply to the argument, then, that our obedience is necessary for salvation. It is, therefore, a partial cause of our justification. Many things are necessary which are not a cause and do not justify, as for instance the earth is necessary, and yet it does not justify. If man the sinner wants to be saved, he must necessarily be present, just as he asserts that I must also be present. What Augustine says is true, “He who has created you without you will not save you without you.”1 Works are necessary to salvation, but they do not cause salvation, because faith alone gives life. On account of the hypocrites we must say that good works are necessary to salvation. It is necessary to work. Nevertheless, it does not follow that works save on that account, unless we understand necessity very clearly as the necessity that there must be an inward and outward salvation or righteousness. Works save outwardly, that is, they show evidence that we are righteous and that there is faith in a man which saves inwardly, as Paul says, “Man believes with his heart and so is justified, and he confesses with his lips and so is saved” [Rom. 10:10]. Outward salvation shows faith to be present, just as fruit shows a tree to be good.

“The Disputation Concerning Justification,” LW, 165.

It’s a caricature of Luther to claim he didn’t care about good works.

  1. N21: Sermo 170. Migne 38, 923. [↩]

When Was Abraham Justified? Part 1

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When was Abraham justified? This might seem like a rather elementary question with an obvious answer: Abraham was justified when he believed the Lord and the Lord credited it to him as righteousness, which is recorded in Genesis 15:6.

Abraham

Abram believed the Lord, and he credited it to him as righteousness.

Genesis 15:6

Certainly Paul’s use of this text in defense of justification by faith apart from works in Romans 4:3 and Galatians 3:6 confirms that Genesis 15:6 was the precise point of Abraham’s justification, doesn’t it?

What does Scripture say? “Abraham believed God, and it was credited to him as righteousness.”

Romans 4:3

So also Abraham “believed God, and it was credited to him as righteousness.”

Galatians 3:6

This is probably what most people assume. It’s what I thought—prior to giving it some careful consideration.

I’m now convinced that Abraham was already justified prior to the events recorded at the beginning of Genesis 15. In this post I’d like to give some arguments in favor of this position, and in the next post I will answer objections and respond to potential problems.

As I see it, the main issue hinges on one central point:

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