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The supposed antagonism between Paul and James. Misapprehension. Paul's great argument is that, not by seeking to fulfill an impossible righteousness do we make ourselves just before God, but by acknowledging our sin and accepting his salvation. James's argument is, that the very faith which saves us is a faith which brings forth after-fruits, or it is not true faith at all. So, then, the "works" to which the one refers are works done with a view to salvation, that God's favor may be won by them; the works to which the other refers are works springing out of salvation, because God's favor has been so freely and graciously bestowed. Let us study James's presentation of this truth - faith as a mere profession; faith as a practical principle.

I. FAITH AS A MERE PROFESSION. All profession which is mere profession is vain, and worse than vain. This needs no proving, and therefore James, in his usual graphic style, illustrates rather than proves the truth.

1. The faith of mere profession is a mockery. (Vers. 15, 16.) Picture the scene which he supposes: "If a brother or sister be naked," etc. What mockery! So is it possible for our "faith to be a consummate caricature of the truths we profess to hold. Take, e.g., the central creed of our religion: I believe in God the Father, the Son, the Holy Ghost." What does this mean to us? That we live to God as our Father, by the grace of his salvation, and through the power of his Spirit? Or are these mere names to us? The world knows. And better no professed faith at all than a faith which is belied by all our life.

2. The faith of mere profession is but the dead semblance of the living thing. (Vers. 17, 20, 26.) Take the living man, and you have spirit, expressing itself in body, and actuating the body in all the active movements of the outer life. But mere body? A ghastly, pseudo-expression, not real; and no movement, no life. The spirit, the living principle, is gone! The analogy: what the spirit is to the expression of the spirit in the bodily form, and to the movements of active life which are carried on through the bodily instrumentality, that faith is to the profession of faith which shows it forth to men, and to the works by which it lives and moves in the world. But mere profession? Corpse-like! For there is no quickening principle there, and consequently no movement of life. So our creeds may be dead bodies, not instinct with any quickening principle, not bringing forth any fruits.

3. The faith of mere profession may consist with the deepest damnation. (Ver. 19.) Orthodoxy? You have it there! But to what result? A shuddering! Oh, let us learn this: a truth that is not wrought into the life is no truth to us; nay, it may but ensure our speedier and more dreadful ruin! Who are the atheists of the present day? Who the Christless ones? To whom was it said, "Thou, which art exalted unto heaven," etc. (Matthew 11:23)? Let us learn, that the belief which now we trifle with, and glibly profess, may one day make us shudder!

II. FAITH AS A PRACTICAL PRINCIPLE. "Can that faith save him?" No, indeed; impossible per se! For whatever saves us must change us; and therefore the faith must he, not mere profession, but vital principle. True faith is trust; what we believe we live by. And faith in Christ, being a trustful surrender to Christ, is essentially operative. It must work; if it have not the "promise and potency" of work, it is not faith at all.

1. Faith manifested by works. (Ver. 18.) So far as there are true works, there is virtually true faith in the Christ of the heart, with whatever error mingled. We are warranted by Christ's own words in saying this: "By their fruits ye shall know them" (Matthew 7:16-20). So, then, true works are an evidence to all of the true faith from which alone they can spring. But the converse is true: a lack of works is sure proof of a lack of faith.

2. Faith justifying by works. (Vers. 21, 23, 24, 25.) Only in so far as the faith is vital and operative does it justify, though the works themselves are really the outcome of the faith, or, more strictly, the result of the salvation of which the faith lays hold. James does not use the phrase, "justified by works," with metaphysical precision, but rather for broad, popular effect; and what he really means is, "justified by a working faith." Mingled with this, there may be likewise the idea in his mind, according to ver. 18 (see above), "accredited to the world as a justified man." So Abraham; so Rahab.

3. Faith perfected by works. (Ver. 22.)

(1) Perfected as a principle by coming to a practical issue - for this the true natural history of all principles of action. Compare the passing of a law and its ultimate application.

(2) Perfected as a principle in itself, by the reaction upon it of its own exercise. For this the law of all exercise: the muscle, the brain. So faith itself the stronger for the very works which it originates and sustains. Abraham again. All which, being translated into perhaps more experimental language, means, "Christ in you;" and the Christ within must live and wink (Galatians 2.-20), May the faith that appropriates such a life be ours! - T.F.L.

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KJV: What doth it profit, my brethren, though a man say he hath faith, and have not works? can faith save him?

WEB: What good is it, my brothers, if a man says he has faith, but has no works? Can faith save him?