James 2:14-17

My brothers, what use is it, if a man claims to have faith and has no deeds to show? Are you going to claim that his faith is able to save him? If a brother or sister has nothing to wear and if they have not enough for their daily food, and if one of you says to them, "Go in peace! Be warmed and fed!" and yet does not give them the essentials of bodily existence, what use is that? So, if faith too has no deeds to show, by itself it is dead.

The one thing that James cannot stand is profession without practice, words without deeds. He chooses a vivid illustration of what he means. Suppose a man to have neither clothes to protect him nor food to feed him; and suppose his so-called friend to express the sincerest sympathy for his sad plight; and suppose that sympathy stops with words and no effort is made to alleviate the plight of the unfortunate man, what use is that? What use is sympathy without some attempt to turn that sympathy into practical effect? Faith without deeds is dead. This is a passage which would appeal specially to a Jew.

(i) To a Jew almsgiving was of paramount importance. So much so that righteousness and almsgiving mean one and the same thing. Almsgiving was considered to be a man's one defence when he was judged by God. "Water will quench a flaming fire, writes Ben Sirach, "and alms maketh an atonement for sin" (Sir_3:30). In Tobit it is written, "Everyone who occupieth himself in alms shall behold the face of God, as it is written, I will behold thy face by almsgiving" (Tob_4:8-10). When the leaders of the Jerusalem Church agreed that Paul should go to the Gentiles the one injunction laid upon him was not to forget the poor (Galatians 2:10). This stress on practical help was one of the great and lovely marks of Jewish piety.

(ii) There was a strain of Greek religion to which this stress on sympathy and almsgiving was quite alien. The Stoics aimed at apatheia, the complete absence of feeling. The aim of life was serenity. Emotion disturbs serenity. The way to perfect calm was to annihilate all emotion. Pity was a mere disturbance of the detached philosophic calm in which a man should aim to live. So Epictetus lays it down that only he who disobeys the divine command will ever feel grief or pity (Discourses 3: 24, 43). When Virgil in the Georgics (2: 498) draws the picture of the perfectly happy man, he has no pity for the poor and no grief for the sorrowing, for such emotions would only upset his own serenity. This is the very opposite of the Jewish point of view. For the Stoic blessedness meant being wrapped up in his own philosophic detachment and calm; for the Jew it meant actively sharing in the misfortunes of others.

(iii) In his approach to this subject James is profoundly right. There is nothing more dangerous than the repeated experiencing of a fine emotion with no attempt to put it into action. It is a fact that every time a man feels a noble impulse without taking action, he becomes less likely ever to take action. In a sense it is true to say that a man has no right to feel sympathy unless he at least tries to put that sympathy into action. An emotion is not something in which to luxuriate; it is something which at the cost of effort and of toil and of discipline and of sacrifice must be turned into the stuff of life.

Not "either Or", But "both And" (James 2:18-19)