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Selected Verse: James 2:19 - King James
Verse |
Translation |
Text |
Jas 2:19 |
King James |
Thou believest that there is one God; thou doest well: the devils also believe, and tremble. |
Summary Of Commentaries Associated With The Selected Verse
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
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)," Mat 8:29; Luk 4:34; Pe2 2:4; Jde 1:6; Rev 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 (Heb 10:26-27, it is not the faith of love, but of fear, that hath torment, Jo1 4:18). |
Notes on the Bible, by Albert Barnes, [1834] |
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 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, (see 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," - (τα δαιμόνια ta daimonia). There is, properly, but one being spoken of in the New Testament as "the devil" - ὁ διάβολος ho diabolos, and ὁ Σατᾶν ho Satan - 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, Mat 12:43, or to dwell in the atmosphere, (Notes, Eph 2:2); they were thought to have the power of working miracles, but not for good, (Rev 16:14; compare Joh 10:21); to be hostile to mankind, Joh 8:44; to utter the pagan oracles, Act 16:17; to lurk in the idols of the heathen, Co1 10:20; and to take up their abodes in the bodies of men, afflicting them with various kinds of diseases, Mat 7:22; Mat 9:34; Mat 10:8; Mat 17:18; Mar 7:29-30; Luk 4:33; Luk 8:27, Luk 8:30, et soepe. It is of these evil spirits that the apostle speaks when he says that 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 sceptics. 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 (φρίσσουσιν phrissousin) 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. |
Vincent's Word Studies, by Marvin R. Vincent [1886] |
Tremble (φρίσσουσιν)
Only here in New Testament. It means, originally, to be rough on the surface; to bristle. Hence, used of the fields with ears of corn; of a line of battle bristling with shields and spears; of a silver or golden vessel rough with embossed gold. Aeschylus, describing a crowd holding up their hands to vote, says, the air bristled with right hands. Hence, of a horror which makes the hair stand on end and contracts the surface of the skin, making "gooseflesh." Rev., much better, shudder. |
Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
Thou believest there is one God - I allow this: but this proves only that thou hast the same faith with the devils. Nay, they not only believe, but tremble - At the dreadful expectation of eternal torments. So far is that faith from either justifying or saving them that have it. |
Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
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. |
18 There is no fear in love; but perfect love casteth out fear: because fear hath torment. He that feareth is not made perfect in love.
26 For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins,
27 But a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries.
10 And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever.
6 And the angels which kept not their first estate, but left their own habitation, he hath reserved in everlasting chains under darkness unto the judgment of the great day.
4 For if God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment;
34 Saying, Let us alone; what have we to do with thee, thou Jesus of Nazareth? art thou come to destroy us? I know thee who thou art; the Holy One of God.
29 And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?
30 And Jesus asked him, saying, What is thy name? And he said, Legion: because many devils were entered into him.
27 And when he went forth to land, there met him out of the city a certain man, which had devils long time, and ware no clothes, neither abode in any house, but in the tombs.
33 And in the synagogue there was a man, which had a spirit of an unclean devil, and cried out with a loud voice,
29 And he said unto her, For this saying go thy way; the devil is gone out of thy daughter.
30 And when she was come to her house, she found the devil gone out, and her daughter laid upon the bed.
18 And Jesus rebuked the devil; and he departed out of him: and the child was cured from that very hour.
8 Heal the sick, cleanse the lepers, raise the dead, cast out devils: freely ye have received, freely give.
34 But the Pharisees said, He casteth out devils through the prince of the devils.
22 Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works?
20 But I say, that the things which the Gentiles sacrifice, they sacrifice to devils, and not to God: and I would not that ye should have fellowship with devils.
17 The same followed Paul and us, and cried, saying, These men are the servants of the most high God, which shew unto us the way of salvation.
44 Ye are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because there is no truth in him. When he speaketh a lie, he speaketh of his own: for he is a liar, and the father of it.
21 Others said, These are not the words of him that hath a devil. Can a devil open the eyes of the blind?
14 For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty.
2 Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:
43 When the unclean spirit is gone out of a man, he walketh through dry places, seeking rest, and findeth none.