THE GENERAL EPISTLE OF JAMES - Chapter 2 - Verse 26

Verse 26. For as the body without the spirit is dead. Marg., breath. The Greek word pneuma is commonly used to denote spirit or soul, as referring to the intelligent nature. The meaning here is the obvious one, that the body is animated or kept alive by the presence of the soul, and that when that is withdrawn, hope departs. The body has no life independent of the presence of the soul.

So faith without works is dead also. There is as much necessity that faith and works should be united to constitute true religion, as there is that the body and soul should be united to constitute a living man. If good works do not follow, it is clear that there is no true and proper faith; none that justifies and saves. If faith produces no fruit of good living, that fact proves that it is dead, that it has no power, and that it is of no value. This shows that James was not arguing against real and genuine faith, nor against its importance in justification, but against the supposition that mere faith was all that was necessary to save a man, whether it was accompanied by good works or not. He maintains that if there is genuine faith it will always be accompanied by good works, and that it is only that faith which can justify and save. If it leads to no practical holiness of life, it is like the body without the soul, and is of no value whatever. James and Paul both agree in the necessity of true faith in order to salvation; they both agree that the tendency of true faith is to produce a holy life; they both agree that where there is not a holy life there is no true religion, and that a man cannot be saved. We may learn, then, from the whole doctrine of the New Testament on the subject, that unless we believe in the Lord Jesus we cannot be justified before God; and that unless our faith is of that kind which will produce holy living, it has no more of the characteristics of true religion than a dead body has of a living man.

{+} "the spirit" or, "breath"

RECONCILIATION OF PAUL AND JAMES.

At the close of the exposition of this chapter, it may be proper to make a few additional remarks on the question in what way the statements of James can be reconciled with those of Paul, on the subject of justification. A difficulty has always been felt to exist on the subject; and there are, perhaps, no readers of the New Testament who are not perplexed with it. Infidels, and particularly Voltaire, have seized the occasion which they supposed they found here to sneer against the Scriptures, and to pronounce them to be contradictory. Luther felt the difficulty to be so great that, in the early part of his career, he regarded it as insuperable, and denied the inspiration of James, though he afterwards changed his opinion, and believed that his epistle was a part of the inspired canon; and one of Luther's followers was so displeased with the statements of James, as to charge him with wilful falsehood.—Dr. Dwight's Theology, Serra. lxviii. The question is, whether their statements can be so reconciled, or can be shown to be so consistent with each other, that it is proper to regard them both as inspired men? Or, are their statements so opposite and contradictory, that it cannot be believed that both were under the influences of an infallible Spirit? In order to answer these questions, there are two points to be considered: first, what the real difficulty is; and, secondly, how the statements of the two writers can be reconciled, or whether there is any way of explanation which will remove the difficulty.

I. What the difficulty is. This relates to two points—that James Seems to contradict Paul in express terms, and that both writers make use of the same case to illustrate their opposite sentiments.

(1.) That James seems to contradict Paul in express terms. The doctrine of Paul on the subject of justification is stated in such language as the following: "By the deeds of the law there shall no flesh be justified in his sight," Ro 3:20. "We conclude that a man is justified by faith without the deeds of the law," Ro 3:28. "Being justified by faith," Ro 5:1. "Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ," Ga 2:16. Compare Ro 3:24-26; Ga 3:11; Tit 3:5,6.

On the other hand, the statement of James seems to be equally explicit that a man is not justified by faith only, but that good works come in for an important share in the matter. "Was not Abraham our father justified by works?" Jas 2:21. "Seest thou how faith wrought with his works?" Jas 2:22. "Ye see then how that by works a man is justified, and not by faith only," Jas 2:24.

(2.) Both writers refer to the same case to illustrate their views— the case of Abraham. Thus Paul (Ro 4:1-3) refers to it to prove that justification is wholly by faith. "For if Abraham were justified by works, he hath whereof to glory; but not before God. For what saith the scripture? Abraham believed God, and it was imputed unto him for righteousness." And thus James (Jas 2:21-22) refers to it to prove that justification is by works: "Was not Abraham our father justified by works when he had offered Isaac his son upon the altar?"

The difficulty of reconciling these statements would be more clearly seen if they occurred in the writings of the same author; by supposing, for example, that the statements of James were appended to the fourth chapter of the epistle to the Romans, and were to be read in connexion with that chapter. Who, the infidel would ask, would not be struck with the contradiction? Who would undertake to harmonize statements so contradictory? Yet the statements are equally contradictory, though they occur in different writers, and especially when it is claimed for both that they wrote under the influence of inspiration.

II. The inquiry then is, how these apparently contradictory statements may be reconciled, or whether there is any way of explanation that will remove the difficulty. This inquiry resolves itself into two —whether there is any theory that can be proposed that would relieve the difficulty, and whether that theory can be shown to be well founded.

(1.) Is there any theory which would remove the difficulty—any explanation which can be given on this point which, if true, would show that the two statements may be in accordance with each other and with truth?

Before suggesting such an explanation, it may be further observed, that, as all history has shown, the statements of Paul on the subject of justification are liable to great abuse. All the forms of Antinomianism have grown out of such abuse, and are only perverted statements of his doctrine. It has been said, that if Christ has freed us from the necessity of obeying the law in order to justification; if he has fulfilled it in our stead, and borne its penalty, then the law is no longer binding on those who are justified, and they are at liberty to live as they please. It has been further said, that if we are saved by faith alone, a man is safe the moment he believes, and good works are therefore not necessary. It is possible that such views as these began to prevail as early as the time of James, and, if so, it was proper that there should be an authoritative apostolic statement to correct them, and to cheek these growing abuses. If, therefore, James had, as it has been supposed he had, any reference to the sentiments of Paul, it was not to correct his sentiments, or to controvert them, but it was to correct the abuses which began already to flow from his doctrines, and to show that the alleged inferences did not properly follow from the opinions which he held; or, in other words, to show that the Christian religion required men to lead holy lives, and that the faith by which it was acknowledged that the sinner must be justified, was a faith which was productive of good works.

Now, all that is necessary to reconcile the statements of Paul sad James, is to suppose that they contemplate the subject of justification from different points of view, and with reference to different inquiries. Paul looks at it before a man is converted, with reference to the question how a sinner may be justified before God; James after a man is converted, with reference to the question how he may show that he has the genuine faith which justifies. Paul affirms that the sinner is justified before God only by faith in the Lord Jesus, and not by his own works; James affirms that it is not a mere speculative or dead faith which justifies, but only a faith that is productive of good works, and that its genuineness is seen only by good works. Paul affirms that whatever else a man has, if he have not faith in the Lord Jesus, he cannot be justified; James affirms that no matter what pretended faith a man has, if it is not a faith which is adapted to produce good works, it is of no value in the matter of justification. Supposing this to be the true explanation, and that these are the "stand-points" from which they view the subject, the reconciliation of these two writers is easy: for it was and is still true, that if the question is asked how a sinner is to be justified before God, the answer is to be that of Paul, that it is by faith alone, "without the works of the law;" if the question be asked, how it can be shown what is the kind of faith that justifies, the answer is that of James, that it is only that which is productive of holy living and practical obedience.

(2.) Is this a true theory? Can it be shown to be in accordance with the statements of the two writers? Would it be a proper explanation if the same statements had been made by the same writer? That it is a correct theory, or that it is an explanation founded in truth, will be apparent, if

(a) the language used by the two writers will warrant it;

(b) if it accords with a fair interpretation of the declarations of both writers; and

(c) if, in fact, each of the two writers held respectively the same doctrine on the subject.

(a) Will the language bear this explanation? That is, will the word justify, as used by the two writers, admit of this explanation? That it will, there need be no reasonable doubt; for both are speaking of the way in which man, who is a sinner, may be regarded and treated by God as if he were righteous—the true notion of justification. It is not of justification in the sight of men that they speak, but of justification in the sight of God. Both use the word justify in this sense—-Paul as affirming that it is only by faith that it can be done; James as affirming, in addition, not in contradiction, that it is by a faith that produces holiness, and no other.

(b) Does this view accord with the fair interpretation of the declarations of both writers?

In regard to Paul, there can be no doubt that this is the point from which he contemplates the subject, to wit, with reference to the question how a sinner may be justified. Thus, in the epistle to the Romans, where his principal statements on the subject occur, he shows, first, that the Gentiles cannot be justified by the works of the Law, (Ro 1) and then that the same thing is true in regard to the Jews, (Ro 2; 3) by demonstrating that both had violated the law given them, and were transgressors, and then (Ro 3:20) draws his conclusion "Therefore by the deeds of the law there shall no flesh be justified in his sight"—the whole argument showing conclusively that he is contemplating the subject before a man is justified, and with reference to the question how he may be.

In regard to James, there can be as little doubt that the point of view from which he contemplates the subject, is after a man professes to have been justified by faith, with reference to the question what kind of faith justifies, or how it may be shown that faith is genuine. This is clear,

(a) because the whole question is introduced by him with almost express reference to that inquiry: "What doth it profit, my brethren, though a man say he hath faith, and have not works? Can faith save him? " Ro 2:14. That is, can such faith— can this faith (h pistiv) save him? In other words, he must have a different kind of faith in order to save him. The point of James' denial is not that faith, if genuine, would save; but it is, that such a faith, or a faith without works, would save.

(b) That this is the very point which he discusses, is further shown by his illustrations, Jas 2:15-16,19. He shows (Jas 2:15-16) that mere faith in religion would be of no more value in regard to salvation, than if one were naked and destitute of food, it would meet his wants to say, "Depart in peace, be ye warmed and filled;" and then, (Jas 2:19,) that even the demons had a certain kind of faith in one of the cardinal doctrines of religion, but that it was a faith which was valueless—thus showing that his mind was on the question what is true and genuine faith.

(c) Then he shows by the case to which he refers, (Jas 2:21-23,) the case of Abraham, that this was the question before his mind. He refers not to the act when Abraham first believed —the act by which as a sinner he was justified before God; but to an act that occurred twenty years after—the offering up of his son Isaac. See Barnes on "Jas 2:21"

and through verse 23. He affirms that the faith of Abraham was of such a kind that it led him to obey the will of God; that is, to good works. Though, as is implied in the objection referred to above, he does not refer to the same case to which Paul referred— the case of Abraham—yet it is not to the same act in Abraham. Paul (Ro 4:1-3) refers to him when he first believed, affirming that he was then justified by faith; James refers indeed to an act of the same man, but occurring twenty years after, showing that the faith by which he had been justified was genuine. Abraham was, in fact, according to Paul, justified when he believed, and, had he died then, he would have been saved; but according to James, the faith which justified him was not a dead faith, but was living and operative, as was shown by his readiness to offer his son on the altar.

(d) Did each of these two writers in reality hold the same doctrine on the subject? This will be seen, if it can be shown that James held to the doctrine of justification by faith, as really as Paul did; and that Paul held that good works were necessary to show the genuineness of faith, as really as James did.

(1.) They both agreed in holding the doctrine of justification by faith. Of Paul's belief there can be no doubt. That James held the doctrine is apparent from the fact that he quotes the very passage in Genesis, (Ge 15:6,) and the one on which Paul relies, (Ro 4:1-3,) as expressing his own views—"Abraham believed God, and it was imputed auto him for righteousness." The truth of this James does not deny, but affirms that the Scripture which made this declaration was fulfilled or confirmed by the act to which he refers.

(2.) They both agreed in holding that good works are necessary to show the genuineness of faith. Of James' views on that point there can be no doubt. That Paul held the same opinion is clear

(a) from his own life, no man ever having been more solicitous to keep the whole law of God than he was.

(b) From his constant exhortations and declarations, such as these: "Created in Christ Jesus unto good works," Eph 2:10; "Charge them that are rich that they be rich in good works," 1 Ti 6:17-18; "In all things showing thyself a pattern of good works," Tit 2:7; "Who gave himself for us, that he might purify unto himself a peculiar people, zealous of good works," Tit 2:14; "These things I will that thou affirm constantly, that they which have believed in God might be careful to maintain good works," Tit 3:8.

(c) It appears from the fact that Paul believed that the rewards of heaven are to be apportioned according to our good works, or according to our character and our attainments in the divine life. The title indeed to eternal life is, according to him, in consequence of faith; the measure of the reward is to be our holiness, or what we do. Thus he says, (2 Co 5:10,) "For we must all appear before the judgment-seat of Christ, that every one may receive the things done in his body." Thus also he says, (2 Co 9:6,) "He which soweth sparingly, shall reap also sparingly; and he which soweth bountifully, shall reap also bountifully." And thus also he says, (Ro 2:6,) that God "will render to every man according to his deeds." See also the influence which faith had on Paul personally, as described in the third chapter of his epistle to the Philippians. If these things are so, then these two writers have not contradicted each other, but, viewing the subject from different points, they have together stated important truths which might have been made by any one writer without contradiction; first, that it is only by faith that a sinner can be justified—and second, that the faith which justifies is that only which leads to a holy life, and that no other is of value in saving the soul. Thus, on the one hand, men would be guarded from depending on their own righteousness for eternal life; and, on the other, from all the evils of Antinomianism. The great object of religion would be secured—the sinner would be justified, and would become personally holy.