The Apostle Who Seemed to Contradict Paul
Knowing Your Apostles — Part 8
This is a fun, lighthearted series intended not necessarily to teach, but to spark conversation. Consider this an open invitation to share what you know, like, dislike, or simply find interesting about any of the apostles. This is a judgment-free zone, so feel free to share your thoughts and opinions.
Series Question
The eighth question of this series is: Which apostle should we believe: James or Paul?
My Answer: Both
If this wasn’t the answer you expected, you’re not alone. One famous theologian even disagreed with one of these apostles. But before we get into the nitty-gritty of answering this question, let’s review some biographical details about these apostles.
A Few Biographical Facts
James
James was the brother of the Lord Jesus and of the apostle Jude. After Jesus’ resurrection, he became one of the leading figures of the Jerusalem church alongside Peter and John . You can learn more about him in Part 3 of this series, The Skeptic Who Became an Apostle.
Paul
Paul was a staunch defender of the faith in its nascent stages. Without him, I believe “the faith that was once for all delivered to the saints” (Jude 3) would have been diluted and corrupted during those formative years. I previously discussed him in Part 4 of this series, The Greatest Apostolic Dispute.
I plan to devote a more in-depth profile to Paul in a later installment of this series.
James’ Teaching on Faith and Works
James 2:14-26 is where we see James’ doctrine of works take shape. He taught that genuine faith is never alone but is demonstrated through works. He expressed his argument this way:
“What does it profit, my brethren, if someone says he has faith but does not have works? Can faith save him?”
— James 2:14
He then gave two examples, which I will cite in reverse order from the text, to illustrate his argument.
First, the harlot Rahab not only received the spies—faith—but also sent them away safely (v. 25)—a work.
Second, Abraham offered his son Isaac on the altar (v. 21)—a work—and by that act his “faith was made perfect” (v. 22).
James concluded by saying:
“You see then that a man is justified by works, and not by faith only.”
— James 2:24
This verse is considered the most problematic because it appears to directly contradict Paul’s doctrine of justification by faith alone. What did Paul actually say?
Paul’s Teaching on Justification
Apostle Paul’s doctrine of justification by faith alone, expressed most fully in Romans 4, is actually the culmination of a theological argument that began in Romans 2 where Paul shows that possession of the law does not make someone righteous before God.
Paul began by asking how Abraham received his justification before God:
“What then shall we say that Abraham our father has found according to the flesh?”
— Romans 4:1
He then recalled Genesis 15, which says:
“Abraham believed God, and it was accounted to him for righteousness.”
— Romans 4:3; Genesis 15:6
Paul went on to argue that Abraham received this justification long before the law was given and, more specifically, before circumcision was instituted. He concluded that because the grace of justification was given solely through Abraham’s faith, it is available not only to the Jews — Abraham’s biological descendants — but also to Gentiles.
“Therefore it is of faith that it might be according to grace, so that the promise might be sure to all the seed, not only to those who are of the law, but also to those who are of the faith of Abraham, who is the father of us all.”
— Romans 4:16
The Misunderstanding
Was James saying that works are needed for justification? Based on the following passage, it would seem so:
“You see then that a man is justified by works, and not by faith only.”
— James 2:24
The German reformer Martin Luther famously wrestled with this apparent contradiction because it seemed to challenge his doctrine of justification by faith, which was itself based on Paul’s teaching that faith alone is the basis for justification.
In his early writings, Luther even questioned James’ apostolic status. Later Protestant traditions generally accepted James as canonical and harmonized it with Paul. Luther, also, continued to include James in Scripture but placed it lower in authority among New Testament books.
Resolving The Contradiction
I believe that one of the ways to resolve this lies in understanding what both apostles meant by “works.” This distinction is essential in determining whether this is a real contradiction or merely a misunderstanding. Let’s begin with Paul.
Paul’s reference to works was specifically about works of the law, such as circumcision. Earlier, in Romans 3:20, he says:
“For by works of the law no human being will be justified in his sight, since through the law comes knowledge of sin.”
— ESV
But what did James mean by “works”? To understand this, we need to begin at the start of James 2.
James began by criticizing partiality and the preferential treatment of the rich (vv. 1–4). Later, he referred to Abraham being justified when he offered his son Isaac. However, notice that James also referenced Genesis 15:6:
“Abraham believed God, and it was accounted to him for righteousness.” And he was called the friend of God.
— James 2:23
James connected Genesis 15 to Genesis 22 to show that Abraham’s earlier faith was proven genuine when he offered his son, Isaac.
He then also mentioned Rahab, the harlot.
Whether it was the treatment of the poor versus the rich, Abraham offering his son Isaac, or Rahab protecting the spies, these were not works of the law. They were actions that demonstrated and expressed their faith. This is why James said:
“But someone will say, ‘You have faith, and I have works.’ Show me your faith without your works, and I will show you my faith by my works.”
— James 2:18
It becomes even clearer that James was not contradicting Paul when we consider his other statements. In verse 5, James says that God has chosen the poor of this world to be heirs of His kingdom as an act of His sovereign grace.
Earlier, in James 1:21, he says:
“Therefore lay aside all filthiness and overflow of wickedness, and receive with meekness the implanted word, which is able to save your souls.”
This shows that James recognized that it is faith in the word of God that saves, not the observance of the law.
Lessons For The Church
Therefore, the works James referred to were practical expressions of faith — the proof and demonstration of the faith a person already possesses. He was not teaching, as Catholic and other traditions erroneously teach and practice, that human works independently merit justification apart from God’s grace .
The message that faith must be practical is one the church today needs to hear. True faith must be expressed in treating other people with kindness, respect, and fairness. There are many people who claim to be Christians, yet those around them cannot see evidence of that faith. Our works must serve as proof of our faith, which is also what Jesus meant when He said:
“Therefore by their fruits you will know them.”
— Matthew 7:20
James is not saying that works add to faith as a second ingredient of justification; he is saying that our works reveal whether our faith is genuine.
Your Turn
What do you think? Was James contradicting Paul’s doctrine of justification by faith, or was he complementing it? I’d love to hear your thoughts in the comments.