James 2:15-16

Verses 15-17. If a brother or sister be naked, etc. The comparison in these verses is very obvious and striking. The sense is, that faith in itself, without the acts that correspond to it, and to which it would prompt, is as cold, and heartless, and unmeaning, and useless, as it would be to say to one who was destitute of the necessaries of life, "depart in peace." In itself considered, it might seem to have something that was good; but it would answer none of the purposes of faith unless it should prompt to action. In the case of one who was hungry or naked, what he wanted was not good wishes or kind words merely, but the acts to which good wishes and kind words prompt. And so in religion, what is wanted is not merely the abstract state of mind which would be indicated by faith, but the life of goodness to which it ought to lead. Good wishes and kind words, in order to make them what they should be for the welfare of the world, should be accompanied with corresponding action. So it is with faith. It is not enough for salvation without the benevolent and holy acts to which it would prompt, any more than the good wishes and kind words of the benevolent are enough to satisfy the wants of the hungry, and to clothe the naked, without correspondent action. Faith is not and cannot be shown to be genuine, unless it is accompanied with corresponding acts; as our good wishes for the poor and needy can be shown to be genuine, when we have the means of aiding them, only by actually ministering to their necessities. In the one case, our wishes would be shown to he unmeaning and heartless; in the other, our faith would be equally so. In regard to this passage, therefore, it may be observed,

(1,) that in fact faith is of no more value, and has no more evidence of genuineness when it is unaccompanied with good works, than such empty wishes for the welfare of the poor would be when unaccompanied with the means of relieving their wants. Faith is designed to lead to good works. It is intended to produce a holy life; a life of activity in the service of the Saviour. This is its very essence; it is what it always produces when it is genuine. Religion is not designed to be a cold abstraction; it is to be a living and vivifying principle.

(2.) There is a great deal of that kindness and charity in the world which is expressed by mere good wishes. If we really have not the means of relieving the poor and the needy, then the expression of a kind wish may be in itself an alleviation to their Sorrows, for even sympathy in such a case is of value, and it is much to us to know that others feel for us; but if we have the means, and the object is a worthy one, then such expressions are mere mockery, and aggravate rather than soothe the feelings of the sufferer. Such wishes will neither clothe nor feed them; and they will only make deeper the sorrows which we ought to heal. But how much of this is there in the world, when the sufferer cannot but feel that all these wishes, however kindly expressed, are hollow and false, and when he cannot but feel that relief would be easy!

(3.) In like manner there is much of this same kind of worthless faith in the world--faith that is dead; faith that produces no good works; faith that exerts no practical influence whatever on the life. The individual professes indeed to believe the truths of the gospel; he may be in the church of Christ; he would esteem it a gross calumny to be spoken of as an infidel; but as to any influence which his faith exerts over him, his life would be the same if he had never heard of the gospel. There is not one of the truths of religion which is bodied forth in his life; not a deed to which he is prompted by religion; not an act which could not be accounted for on the supposition that he has no true piety. In such a case, faith may with propriety be said to be dead.

Being alone. Marg., by itself. The sense is, "being by itself;" that is, destitute of any accompanying fruits or results, it shows that it is dead. That which is alive bodies itself forth, produces effects, makes itself visible; that which is dead produces no effect, and is as if it were not.
Jas 2:15.

(a) "what doth it profit" 1Jn 3:18

James 2:19

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"
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