Since James does not take the time to unpack his use of δικαιόω, the student must look to the context in which it is written.  Case in point, if one began to read the book of James at James 2:21 and then stopped, the conclusion would likely be that justification are a result of works.  James 2:21 “Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?” Nevertheless, when verse 21 is read with verses 22-23 as its clarification, then one must conclude that works are the result of a faith already possessed. Notice the order of faith and works in the verse and then the example named as Abraham which is someone who already believes and then was perfected by his deeds. James 2:22-23 “You see that his faith was working with his actions, and his faith was perfected by what he did. And the Scripture was fulfilled that says, “Abraham believed God, and it was credited to him as righteousness and he was called a friend of God.” James first attaches Abraham’s faith with the imputation of righteousness, that James implicates justification.  Then James shows the progression of faith in us with the word “perfected” which speaks of a progression which is ongoing. Within the context of Romans 3 and James 2 we glean the doctrine of justification by faith and righteousness imputed. However, in James we are given more; that faith does not end with the forensic event of justification but faith continues and is ongoing to the producing of good works. Or said another way, it is not works that produces salvation but saving faith that produces good works. Paul and James did not contradict each other; but rather they complemented each other. What both men wrote was inspired by God and true. Paul’s focus was on the unsaved man and how he might get right with God. James’ focus was on the saved person and how he might show his faith and demonstrate the reality of his faith. Each man had a very different perspective. Paul was declaring how a guilty, lost sinner could get right with God. James was writing about how a saved person could prove that his faith was real.
We can see Paul sharing the same balance as James in Ephesians 2:8-10. When verses 8 and 9 of this chapter are read outside of their context, it would again seem that Paul conflicts with James.  Ephesians 2:8-9 “For grace saves us through faith and that not of yourselves it is a gift from God: Not of works lest any man should boast.”  However, we do not see the complete Pauline revelation without reading Ephesians 2:10 “For we are God’s workmanship created in Christ Jesus to do good works which he has prepared in advance for us to do.” Here Paul is showing how works will not save us but saved unto good works. 

Whenever we are confronted with a possible contradiction, a good start is to consider the context of each. Another discipline to remember is: always remember to remain objective to the prospect of a resolution between the two. Not all accounts that seem to contradict do. Both Pauline and Jamesian present the doctrine of justification from different points of view that must be coalesced to obtain the full perspective of Biblical justification. Once Paul and James's teachings are given objective consideration, within their contexts, the perception of dissonance between the two dissolves to harmony.
