Paul's Teaching on Faith and Works: Does the Apostle Contradict Himself?¶
A Plain-English Summary of the Biblical Evidence¶
The Apostle Paul is famous for teaching that we are "justified by faith apart from works of the law" (Romans 3:28). Yet in the same letter to the Romans, Paul also writes that "the doers of the law shall be justified" (Romans 2:13). In Ephesians, Paul says we are saved "not of works" (2:9), but immediately adds that we are "created in Christ Jesus unto good works" (2:10). These statements seem to pull in opposite directions, leading some to conclude that Paul contradicts himself on one of Christianity's most fundamental questions.
This study examines Paul's complete teaching on faith, works, law, and justification across his letters. Does Paul actually contradict himself? Or do his statements work together to form a coherent, if nuanced, position? The evidence from Paul's own writings provides some surprising answers.
The Alleged Contradiction¶
Critics have long argued that Paul's writings contain irreconcilable contradictions about faith and works. They point to passages like Romans 2:13, where Paul states that "the doers of the law shall be justified," and contrast this with Romans 3:28, where Paul declares that "a man is justified by faith without the deeds of the law." How can both statements be true?
The contradiction appears even sharper when we consider Paul's broader statements about works. In Ephesians 2:8-9, Paul emphatically declares:
"For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast."
Yet immediately in the next verse, Paul says:
"For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them."
Are we saved by works or not? Paul seems to say both yes and no within the span of three verses.
Paul's Clear Exclusion of Works from Justification¶
Let's begin with what Paul clearly and repeatedly states: works are excluded from the basis of justification. This is not a minor theme in Paul's letters—it appears consistently across multiple epistles.
In Romans 3:20, Paul declares:
"Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin."
He reinforces this conclusion eight verses later in Romans 3:28:
"Therefore we conclude that a man is justified by faith without the deeds of the law."
Paul makes the same point in Galatians 2:16:
"Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified."
Notice that Paul mentions "works of the law" three times in this single verse, each time excluding them from justification.
In his letter to Titus, Paul extends this exclusion beyond just "works of the law" to "works of righteousness" in general:
"Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; Which he shed on us abundantly through Jesus Christ our Saviour; That being justified by his grace, we should be made heirs according to the hope of eternal life." (Titus 3:5-7)
Paul's exclusion of works from the basis of salvation is thorough and consistent. He uses different terminology—"deeds of the law," "works of the law," "works of righteousness which we have done"—but the message is the same: human works cannot justify us before God.
Paul's Clear Affirmation of Works as the Purpose of Salvation¶
However, Paul is equally clear that good works are not eliminated from the Christian life. In fact, he teaches that good works are the very purpose for which believers are saved.
The key passage is Ephesians 2:8-10, which provides Paul's most complete statement on this topic:
"For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: Not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them."
Notice the structure: verses 8-9 exclude works as the basis of salvation, while verse 10 affirms works as the purpose of salvation. Paul moves from "not of works" to "created unto good works" within three consecutive verses.
This pattern appears throughout Paul's letters. In Romans 8:4, Paul writes:
"That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit."
The law's righteous requirements are fulfilled—not set aside—in believers who walk by the Spirit.
In Galatians 5:6, Paul describes faith itself as active:
"For in Jesus Christ neither circumcision availeth any thing, nor uncircumcision; but faith which worketh by love."
Paul's faith is not passive; it "worketh by love."
Paul's Explicit Rejection of Antinomianism¶
One of the strongest pieces of evidence for Paul's internal consistency is his explicit rejection of what theologians call "antinomianism"—the view that faith eliminates the need for moral obedience.
Paul anticipates this objection to his teaching and addresses it directly. In Romans 6:1-2, he asks:
"What shall we say then? Shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein?"
He repeats this rejection in Romans 6:15:
"What then? shall we sin, because we are not under the law, but under grace? God forbid."
The phrase "God forbid" (Greek: me genoito) is the strongest possible negation in Greek. Paul is emphatically rejecting the idea that his teaching on justification by faith permits lawlessness.
Even more directly, in Romans 3:31, Paul asks:
"Do we then make void the law through faith? God forbid: yea, we establish the law."
According to Paul, faith doesn't void the law—it establishes it.
What Paul Means by "Works of the Law"¶
To understand Paul's teaching, we need to be clear about what he means by "works of the law" (Greek: erga nomou). Paul himself provides important clues.
In Galatians 3:10, Paul defines the scope of "works of the law":
"For as many as are of the works of the law are under the curse: for it is written, Cursed is every one that continueth not in all things which are written in the book of the law to do them."
The phrase "all things which are written in the book of the law" indicates that Paul is referring to the entire Mosaic law, not just ceremonial aspects.
However, Paul's concern is not with the law itself, but with the law as a system for achieving righteousness. In Philippians 3:9, Paul contrasts two types of righteousness:
"And be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith."
Paul distinguishes between "mine own righteousness, which is of the law" and "the righteousness which is of God by faith." The issue is not the content of the law, but the source of righteousness.
In Romans 4:4-5, Paul explains the fundamental difference:
"Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness."
Paul is contrasting two systems: one based on debt and merit ("to him that worketh"), and another based on grace and faith ("to him that worketh not, but believeth").
The Function of the Law in Paul's Teaching¶
Paul assigns multiple functions to the law, only one of which—justification—he denies.
In Romans 3:19-20, Paul explains the law's primary function:
"Now we know that what things soever the law saith, it saith to them who are under the law: that every mouth may be stopped, and all the world may become guilty before God. Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin."
The law reveals sin and renders the whole world accountable to God. This is not a negative assessment of the law—it's the law doing exactly what God intended.
In Galatians 3:24, Paul describes the law as a "schoolmaster":
"Wherefore the law was our schoolmaster to bring us unto Christ, that we might be justified by faith."
The law's role is pedagogical—leading people to Christ and to justification by faith.
Importantly, Paul never says the law is abolished or has no function. In Romans 3:21-22, he writes:
"But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe."
Even righteousness "without the law" is "witnessed by the law and the prophets." The law testifies to the very righteousness that comes apart from law-works.
How Romans 2:13 Fits Paul's Argument¶
The apparent contradiction between Romans 2:13 ("the doers of the law shall be justified") and Romans 3:28 ("justified by faith without the deeds of the law") disappears when we read these verses in their proper context.
Romans 2:13 appears within a larger argument that runs from Romans 1:18 through 3:20. This argument systematically demonstrates that all humanity—both Gentiles and Jews—stands condemned before God. Romans 3:20 provides the conclusion: "Therefore by the deeds of the law there shall no flesh be justified in his sight."
Romans 2:13 states the principle: doers of the law will be justified. Romans 3:20 states the reality: no one achieves justification through law-deeds. Paul is not contradicting himself; he's showing that while the standard exists, no one meets it through their own efforts.
The resolution comes in Romans 8:4, where Paul explains how the law's righteousness is actually fulfilled:
"That the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit."
The law's righteous requirements are fulfilled, but through the Spirit, not through human effort as a justification mechanism.
Abraham as Paul's Model Case¶
Paul's most detailed example of his teaching comes through his discussion of Abraham in Romans 4. Paul quotes Genesis 15:6:
"For what saith the scripture? Abraham believed God, and it was counted unto him for righteousness." (Romans 4:3)
Paul then asks the crucial question in Romans 4:4-5:
"Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness."
Abraham's righteousness came through belief, not works. Yet Abraham was not antinomian—his faith expressed itself in obedience, as the book of Genesis makes clear.
Paul's Positive Teaching About the Christian Life¶
Paul's exclusion of works from justification is paired with strong positive teaching about the Christian life. In fact, Paul expects the justified life to be characterized by good works and obedience.
In Romans 8:4, Paul describes believers as those in whom "the righteousness of the law might be fulfilled." In Galatians 5:6, he speaks of "faith which worketh by love." In Ephesians 2:10, he describes believers as "created in Christ Jesus unto good works, which God hath before ordained that we should walk in them."
Paul even affirms that "the doers of the law shall be justified" (Romans 2:13)—but he explains that this doing comes through the Spirit (Romans 8:4), not through human effort as a merit system.
The key insight is that Paul distinguishes between works as the basis of justification (which he excludes) and works as the fruit or purpose of justification (which he affirms and expects).
What the Bible Does NOT Say¶
It's important to clarify what Paul does not teach:
Paul does not teach that the law is evil or abolished. In Romans 7:12, Paul calls the law "holy, and just, and good." In Romans 3:31, he says faith establishes the law.
Paul does not teach that good works are optional for believers. Ephesians 2:10 states that believers are "created in Christ Jesus unto good works, which God hath before ordained that we should walk in them." Romans 6:1-2 and 6:15 explicitly reject the idea that grace permits sin.
Paul does not teach that "works of the law" refers only to ceremonial observances. Galatians 3:10 defines it as "all things which are written in the book of the law."
Paul does not teach that faith is merely intellectual assent. In Galatians 5:6, Paul describes "faith which worketh by love." Paul's faith is active and transformative.
Paul does not teach that justification and the moral life are unconnected. Throughout his letters, Paul connects justification to transformation, sanctification, and ethical living.
The Key to Understanding Paul's Teaching¶
The interpretive key to Paul's teaching lies in recognizing that Paul addresses two different questions:
- How is a person justified before God? Answer: By faith, not by works.
- What does the justified life look like? Answer: A life that produces good works and fulfills the law's righteousness through the Spirit.
This distinction is clearest in Ephesians 2:8-10, where Paul provides his most complete statement. Within three verses, Paul excludes works as the basis of salvation (verses 8-9) and affirms works as the purpose of salvation (verse 10).
Paul is not contradicting himself; he's making a nuanced argument about the relationship between faith and works. Works are excluded from the ground or basis of justification but affirmed as the fruit or purpose of justification.
Conclusion¶
When we examine Paul's complete teaching rather than isolated verses, a consistent picture emerges. Paul maintains that:
- Human works cannot serve as the basis for justification before God
- Justification comes through faith in Christ, by grace alone
- The law reveals sin and leads people to Christ but cannot itself justify
- Faith establishes rather than voids the law
- Believers are created for good works, which God has prepared for them to walk in
- The law's righteousness is fulfilled in believers who walk by the Spirit
- Antinomianism (using grace as a license for sin) is explicitly rejected
Paul's teaching is internally consistent when we recognize that he distinguishes between works as the basis of salvation (excluded) and works as the purpose or fruit of salvation (affirmed). Far from contradicting himself, Paul provides a unified theology that maintains both God's grace in salvation and God's expectations for the saved life.
The alleged contradictions in Paul's letters dissolve when we read his statements in their proper context and recognize the careful distinctions he makes. Paul's gospel of justification by faith apart from works is not antinomian but leads to the very obedience and good works that God intended from the beginning.
Based on the full technical study completed 2026-03-03