More on Faith and Works

More on faith and works from today’s Epistle lesson:

Romans 3:28–31 (NKJV)

“Therefore we conclude that a man is justified by faith apart from the deeds of the law. Or is He the God of the Jews only? Is He not also the God of the Gentiles? Yes, of the Gentiles also, since there is one God who will justify the circumcised by faith and the uncircumcised through faith. Do we then make void the law through faith? Certainly not! On the contrary, we establish the law.”

Romans 4:1–3 (NKJV)

“What then shall we say that Abraham our father has found according to the flesh? For if Abraham was justified by works, he has something to boast about, but not before God. For what does the Scripture say? ‘Abraham believed God, and it was accounted to him for righteousness.’”

Orthodox Interpretation in Context:

1. Faith as Living Relationship, Not Mere Belief

St. Paul teaches here that justification (being made righteous) comes by faith, not by “works of the Law” (i.e., the Mosaic Law: circumcision, dietary rules, etc.). However, the Orthodox Church does not read this to mean that good works or human cooperation are irrelevant.

According to St. John Chrysostom, faith is not passive intellectual assent, but a living and active trust in God that naturally results in obedience and love. He writes:

“Faith is the root, and the root of a tree is not seen, but the fruit is seen. Let us then show forth the fruit of faith, that the root also may be manifest.” (Homily 7 on Romans)

Thus, true faith leads to good works. St. Paul himself will affirm this in Romans 6 when he speaks of dying with Christ and rising to walk in newness of life.

2. “Works of the Law” ≠ Good Works in Christ

In these verses, “works” (Greek: ergon nomou) refer not to all good works, but to the ceremonial requirements of the Mosaic Law. The Orthodox understanding distinguishes between:

• Dead works: works done without grace, or legalistic works done apart from love or faith.
• Living works: acts of love, mercy, and obedience done in Christ, empowered by grace, as part of the synergy (cooperation) between God and man.
• Faith opens the door
• Baptism begins the new life
• Grace enables obedience and transformation

St. Cyril of Alexandria explains:

“Paul does not say that faith alone justifies. But rather that it is not by the Mosaic Law that we are justified. Rather, the Gentiles who believe are counted righteous, even though they do not keep the Law.”

So, the Orthodox teaching is clear: salvation is not earned, but it does involve our cooperation with the gift of grace.

3. Abraham: The Prototype of Living Faith

In Romans 4:1–3, St. Paul cites Genesis 15:6 – “Abraham believed God, and it was credited to him as righteousness.” But the Orthodox Church does not read this as proof of faith alone (sola fide).

As St. Irenaeus notes:

“Abraham believed God, and it was accounted to him for righteousness; and thus by faith he was justified. But his faith was made perfect when he offered his son Isaac.” (Against Heresies, 4.5.4)

In other words, Abraham’s faith was not mere belief, but a life of obedience, culminating in action. This is echoed in James 2:21–24, where Abraham’s faith was perfected by his works.

4. Justification: A Transforming Process, Not a Legal Declaration

Unlike the Protestant notion of justification as a legal declaration (imputed righteousness), the Orthodox Church teaches that justification means being actually made righteous—being healed and restored in Christ.

This is synergia: God initiates and empowers, but we must freely respond. 

St. Paul himself says in Romans 2:13:“

“It is not the hearers of the law who are just in the sight of God, but the doers of the law who will be justified.”