Justified by Faith and the Obedience of Faith

Those who teach “faith alone” often quote Romans 5:1: “Therefore, having been justified by faith…” We should not deny this. The Bible plainly teaches justification by faith. The real issue is not whether salvation is by faith, but whether Scripture teaches salvation by a faith separated from repentance, confession, baptism, and obedience to Christ.

The issue is not whether we are justified by faith. The issue is whether “justified by faith” means “justified by faith only, before and without obedient response to God.”

Romans itself shows that such a conclusion goes beyond the evidence. Sound Bible interpretation requires gathering all relevant evidence and drawing only conclusions warranted by that evidence. The immediate context and the total teaching of Scripture must both be considered.

In Romans 3:28, Paul says, “we reckon therefore that a man is justified by faith apart from the works of the law.” The Greek word translated “justified” is δικαιόω. In Romans 6:7, Paul uses the same Greek verb, δικαιόω, in the form δεδικαίωται: “he who has died has been freed from sin.” This is why the ASV and Darby render it, “he that hath died is justified from sin.”

In Romans 3:28, Paul says a man is justified (δικαιόω) by faith apart from works of law. In Romans 6:7, Paul says the one who has died has been justified/freed from sin. So the same inspired writer, in the same epistle, uses the same justification word for both justification by faith and being justified/freed from sin in connection with dying with Christ.

Now the question becomes: what death is Paul talking about in Romans 6:7? The immediate context answers clearly:

• Romans 6:3 — we are baptized into Christ Jesus and into His death.

• Romans 6:4 — we are buried with Him through baptism into death.

• Romans 6:6 — the old man is crucified with Him.

• Romans 6:7 — the one who has died has been justified/freed from sin.

Romans 6 doesn’t place baptism against justification by faith. Rather, Paul explains that believers are united with Christ’s death in baptism, where the old man is crucified, and the sinner is justified/freed from sin.

A simple way to summarize Paul’s argument is this:

• Paul teaches justification by faith (Romans 3:28; 5:1).

• Paul teaches that believers die with Christ in baptism (Romans 6:3-4).

• Paul teaches that the one who has died with Christ has been justified/freed from sin (Romans 6:7).

Therefore, Paul’s doctrine of justification by faith doesn’t exclude baptism. Baptism is the God-appointed point at which faith submits to and is united with Christ’s death.

Romans 6:17-18 strengthens this point even further:

“But thanks be to God, that whereas ye were servants of sin, ye became obedient from the heart to that form of teaching whereunto ye were delivered; and being made free from sin, ye became servants of righteousness.”

Here, Paul connects obedience with being freed from sin. Biblical faith is not passive mental agreement; it is obedient trust in God.

This also answers a common misuse of Romans 3:28. Paul says we are justified by faith “apart from works of law,” not “apart from repentance,” not “apart from confession,” not “apart from baptism,” and not “apart from obedience to Christ.” Romans opens and closes with “the obedience of faith” (Romans 1:5; 16:26). Therefore, interpreting Romans 3:28 as “faith only, without obedient response” contradicts Paul’s own framework.

Scripture never places faith and baptism in opposition any more than it places faith and repentance in opposition. The contrast in Romans is between faith and works of law, not between faith and obedience to Christ.

Galatians 3:26-27 confirms the same point. Paul says, “You are all sons of God through faith,” and then immediately explains, “For as many of you as were baptized into Christ have put on Christ.” Faith and baptism are not separated. Paul joins them together.

Colossians 2:12 is especially important because it answers the objection that baptism is a meritorious human work. Paul says we are “buried with Him in baptism” and raised with Him “through faith in the working of God.” Baptism is not presented as a human achievement that earns salvation. It is the point at which faith submits to God’s work.

Acts 22:16 joins the same ideas together:

“Arise and be baptized, and wash away your sins, calling on the name of the Lord.”

Baptism, washing away sins, and calling on the Lord are connected in the same command. The text doesn’t separate them.

The same principle applies to repentance and confession. “Faith” in Scripture is not an empty claim detached from obedience. Biblical faith means taking God at His word and responding accordingly.

Several passages connect salvation, forgiveness, or justification with repentance and confession:

• Luke 18:13-14 — the tax collector humbly confesses his sin and pleads for mercy, and Jesus says he went down to his house “justified.” This is another use of δικαιόω. His justification is not portrayed as arrogant “faith alone,” but as penitent dependence on God’s mercy.

• Acts 2:37-38 — when the hearers believe Peter’s message and ask what to do, Peter does not say, “Nothing; you were saved the moment you believed.” Instead, he says, “Repent, and be baptized… for the remission of sins.”

• Acts 3:19 — “Repent therefore and turn again, that your sins may be blotted out.” Notice the order: repentance comes first, then turning, then sins being blotted out. This closely parallels Acts 2:38: “Repent and be baptized… for the remission of sins.” The “turning” in Acts 3:19 is not mere mental belief, but the obedient turning to God expressed in the response He commanded. Thus, Acts 3:19 harmonizes perfectly with Acts 2:38 rather than contradicting it.

• Acts 11:18 — God granted the Gentiles “repentance unto life.”

• Romans 10:9-10 — confession is connected with salvation: “with the mouth confession is made unto salvation.”

• 1 John 1:9 — for Christians, confession of sins is connected with forgiveness and cleansing: “If we confess our sins, He is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.”

James 2:24 must also be included because it is the only verse in the New Testament that uses the phrase “faith only”:

“You see that a man is justified by works and not by faith only.”

James also uses δικαιόω. Whatever one concludes about Paul, one cannot honestly make the Bible teach “justification by faith only” when James explicitly says “not by faith only.”

Some attempt to avoid James by claiming he is only discussing justification before men, but James says Abraham was justified when he offered Isaac to God (James 2:21), and Rahab was justified when she received the spies (James 2:25). In both cases, God Himself recognized obedient faith. James is not discussing empty outward appearance before men, but living faith demonstrated in obedience to God.

The harmonized conclusion is simple: Paul excludes meritorious works of law, while James excludes dead, inactive faith. They are not contradicting one another. They are condemning different errors.

So, the Bible teaches justification by faith, but it does not teach justification by faith alone in the sense of faith separated from repentance, confession, baptism, or obedience. Romans 3:28 and 5:1 must be read together with Romans 6:3-7, Romans 6:17-18, Galatians 3:26-27, Colossians 2:12, Acts 2:38, Acts 22:16, Romans 10:9-10, Luke 18:13-14, and James 2:24.

When all the evidence is considered, baptism is not a rival to faith. Repentance is not a rival to faith. Confession is not a rival to faith. These are the obedient responses of living faith to the working of God.