The Pulpit Commentary — James — Section 44

fact that it is unproductive. It does not stir up its possessor to any habit of self-denial or of sympathetic benevolence. This faith coexists, perh8ps, with respeot of porsone (vers. 1-13); or with an unbridled toniue, or a pa~sionate temper, or a disposition to decline &eeepting the blame of one's own sins (eh. i.). How many persons who "say they have faith" by assuming the responsibilities of Church membership, yot "have not works"! How many do not observe family pr8yer, or impart religious instruction to their children, or m8ke any reel sacrifice of their means for Christ's cause, or devote themselves to any person8l effort to advance his kingdom I James asks concerning such inoperative faith-Cui bono, And the answer is, that no good use can be made of it. A faith which does not fill one's heart with love to God, and which does not produce rractice.l sympathy towards one's fellow-men, is a spurious, worthless, bastard faith. :-;uch a faith not only leaves its possessor unsaved, but increasl'\s the moral deterioration which shall make him the longer the less worth saving. II. EVIDENCE ADDUCED TO SHOW THIS INSUFFICIENCY. (Vers.16-19.) 1. An illustra- tive case. (Vers.15-17.) It is the bitterest mockery for a man who is himself livincr in ease and comfort to say to his shivering starving brother, when he sends him away empty-handed, "Depart in peace; do not give way to despondency; God bas said he ,~ill never forsake his r,eople ; he shall give his angels charge concerning you; and I myself will pray for you. ' Sentimental professions of sympathy which have no outcome of practical help do not "profit" either person. 'l'bey tempt the destitute man to become a misanthrope; and they ruin the moral health of the false sympathizer (1 John iii. lG-18). Mere lip-charity is not true charity; and a professed faith which is palpably barren of good works "is dead in itself." 2. A direct challenge. (Ver. 18.) This challenge is represented as offered by a true and consistent believer. He defies the professing Christian who divorces_ faith from practice, to exhibit his faith apart from works. He says in effect, "A believer is to 'let bis light shine.' Well, I point to the new life which I am living as the appropriate manifestation of my faith ; but, since you ne!!:lect good works, it is for you to indicate how you can manifest your faith otherwise." A faith which produces no works is unable to show itself; therefore it is not true faith at all. 3. An actual example. (Ver. 19.) Should any professing Christian of "the Dispersion" have been pluming himself upon his correct theology and his notional faith, here was a solemn warning to him. Should he have been resting satisfied with the thought that, living in the midst of polytheism, he was holding fast by the Hebrew doctrine of the unity of God, this verse would remind him of the profitlessness of such a conviction, unless it expanded into the blossoms and fruits of holiness. "The demons believe," and yet they remain demons. The unclean spirits whom Jesus exorcised had plenty of head-knowledge and head-faith about both God and Christ; but their faith was of a kind that made them "shudder " with terror when they realized the great verities. Being a merely intellectual credence, it could not cleanse the soul ; it could only produce the " fear" which " hath punishment." Learn, in conclusion, that" with the heart man believeth unto righteousness." True saving faith not only asks, with Paul, "Who art thou, Lord?" but with him also passes from tha.t question to this other, "What shall I do, Lord? "-C. J. Vers. 20-26.-Justification by faith and works. The meaning of this not8ble passage has been much contested, because its teaching seems to many minds to contra- dict the doctrine of justification by faith. It was this apparent antagonism which led Martin Luther for a time to denounce the whole Epistle of James as a mere handful of "straw." Since his day, however, good men have been coming more and more to see that Paul and James, so far from opposing one another, are in reality presenting d.ifferent sides of the same great truth. Paul, in Romane and Galatians, fights against self-righteousness; James, in this Epistle, contends against formalism and licentiousness. James's "faith without works" is not the justifying faith of Rom. iii. 28-"working throuuh love;" it is rather the useless faith without love of which Paul speaks in 1 Cor. uii. "The two apostles, as we understand the matter, both treat of the same justifica• tion, but they do not contemplate it from the same point of view. Paul looks at jWltification metaphysically, in its essence as meaning acceptance with God on the e;round of the riul,teousness of Christ; while James views it practically, in its vital connection with"'118.Dctifica.tion, and its efilorescence in a holy life. '!'he "works " of cu. n. 1-26.J THE GENERAL EPISTLE OF JAMES. 3()