James 2:19

19. Thou--emphatic. Thou self-deceiving claimant to faith without works. that there is one God--rather, "that God is one": God's existence, however, is also asserted. The fundamental article of the creed of Jews and Christians alike, and the point of faith on which especially the former boasted themselves, as distinguishing them from the Gentiles, and hence adduced by James here. thou doest well--so far good. But unless thy faith goes farther than an assent to this truth, "the evil spirits (literally, 'demons': 'devil' is the term restricted to Satan, their head) believe" so far in common with thee, "and (so far from being saved by such a faith) shudder (so the Greek)," Mt 8:29; Lu 4:34; 2Pe 2:4; Jude 6; Re 20:10. Their faith only adds to their torment at the thought of having to meet Him who is to consign them to their just doom: so thine (He 10:26, 27, it is not the faith of love, but of fear, that hath torment, 1Jo 4:18).

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

Verse 19. Thou believest that there is one God. One of the great and cardinal doctrines of religion is here selected as an illustration of all. The design of the apostle seems to have been to select one of the doctrines of religion, the belief of which would--if mere belief in any doctrine could--save the soul; and to show that even this might be held as an article of faith by those who could be supposed by no s one to have any claim to the name of Christian. He selects therefore, the great fundamental doctrine of all religion--the doctrine of the existence of one Supreme Being--and shows that if even this were held in such a way as it might be, and as it was held by devils, it could not save men. The apostle here is not to be supposed to be addressing such an one as Paul, who held to the doctrine that we are justified by faith; nor is he to be supposed to be combating the doctrine of Paul, as some have maintained, (Jas 2:1, the Introduction;) but he is to be regarded as addressing one who held, in the broadest and most unqualified sense, that provided there was faith, a man would be saved. To this he replies, that even the devils might have faith of a certain sort, and faith that would produce sensible effects on them of a certain kind, and still it could not be supposed that they had true religion, or that they would be saved. Why might not the same thing occur in regard to man?

Thou doest well. So far as this is concerned, or so far as it goes. It is a doctrine which ought to be held, for it is one of the great fundamental truths of religion.

The devils. The demons, (ταδαιμονια.) There is, properly, but one being spoken of in the New Testament as the devil--οδιαβολος, and οσαταν--though demons are frequently spoken of in the plural number. They are represented as evil spirits, subject to Satan, or under his control, and engaged with him in carrying out his plans of wickedness. These spirits or demons were supposed to wander in desert and desolate places, (Mt 12:43,) or to dwell in the atmosphere, (Eph 2:2;) they were thought to have the power of working miracles, but not for good, (Rev 16:14; compare Jn 10:21;) to be hostile to mankind, (Jn 8:44;) to utter the heathen oracles, (Acts 16:17;) to lurk in the idols of the heathen, (1Cor 10:20;) and to take up their abodes in the bodies of men, afflicting them with various kinds of diseases, Mt 7:22; 9:34; Mt 10:8; 17:18; Mk 7:29-30; Lk 4:33; 8:27,30, et sape. It is of these evil spirits that the apostle speaks when he says this they believe.

Also, believe. That is, particularly, they believe in the existence of the one God. How far their knowledge may extend respecting God, we cannot know; but they are never represented in the Scriptures as denying his existence, or as doubting the great truths of religion. They are never described as atheists. That is a sin of this world only. They are not represented as skeptics. That, too, is a peculiar sin of the earth; and probably, in all the universe besides, there are no beings but those who dwell on this globe, who doubt or deny the existence of God, or the other great truths of religion.

And tremble. The word here used (φρισσω) occurs nowhere else in the New Testament. It means, properly, to be rough, uneven, jaggy, sc., with bristling hair; to bristle, to stand on end, as the hair does in a fright; and then to shudder or quake with fear, etc. Here the meaning is, that there was much more in the case referred to than mere speculative faith. There was a faith that produced some effect, and an effect of a very decided character. It did not, indeed, produce good works, or a holy life, but it made it manifest that there was faith; and, consequently, it followed that the existence of mere faith was not all that was necessary to save men, or to make it certain that they would be secure, unless it were held that the devils would be justified and saved by it. If they might hold such faith, and still remain in perdition, men might hold it, and go to perdition. A man should not infer, therefore, because he has faith, even that faith in God which will fill him with alarm, that therefore he is safe. He must have a faith which will produce another effect altogether--that which will lead to a holy life.

(a) "the devils also believe" Mk 1:24; 5:7 (+) "devils" or, "demons"

Albert Barnes, 1834 · public domain

Verse 19 Thou believest that there is one God - This is the faith in which these persons put their hope of pleasing God, and of obtaining eternal life. Believing in the being and unity of God distinguished them from all the nations of the world; and having been circumcised, and thus brought into the covenant, they thought themselves secure of salvation. The insufficiency of this St. James immediately shows. The devils also believe, and tremble - It is well to believe there is one only true God; this truth universal nature proclaims. Even the devils believe it; but far from justifying or saving them, it leaves them in their damned state, and every act of it only increases their torment; φρισσουσι, they shudder with horror, they believe and tremble, are increasingly tormented; but they can neither love nor obey.

Adam Clarke, 1831 · public domain