Jam 2:19. James shows, in the faith of demons, with whom it produces trembling, how little faith without works effects salvation. With σὺ πιστεύεις, which is not, with Lachmann and Tischendorf, to be taken as a question, it is granted to the opponent that he possesses faith. From the fact that what is specifically Christian is not named as the object of faith, it is not to be inferred, with Calvin, that in this entire section not the Christian faith (de fide) is spoken of, but only de vulgari Dei notitia. Expositors correctly assume that this one article of faith is only adduced as an example. The selection of precisely this article on the unity of God is not to be explained because “the Jewish Christians were particularly proud of it, so that it kept them back from fully surrendering themselves to the Christian faith” (Lange), but because it distinguished revealed religion from all heathenism. However much the position of the individual words vary (see critical notes), yet the unity of God appears in all as the chief idea; comp. particularly, Deuteronomy 6:4; Nehemiah 9:6; Isaiah 44:6; Isaiah 45:6; Matthew 23:9; Mark 12:29; Mark 12:32; Romans 3:30; 1 Corinthians 8:4; 1 Corinthians 8:6; and, in this Epistle, chap. Jam 4:12. In Hermas, I. 2, mand. 1, it is said: πρῶτον πάντων πίστευσον, ὅτι εἷς ἐστιν ὁ Θεός.

De Wette, with whom Philippi coincides, thinks that by the construction with ὅτι the faith which the opponent has is characterized as merely theoretical; but it is, on the other hand, to be observed, that a construction with εἰς or ἐν here, where the unity of God is to be adduced, could hardly have been used (so also Brückner).

James grants, by the words καλῶς ποιεῖς, that this faith is something in itself entirely good (see Jam 2:8). Several expositors, as Calvin, Semler, Hottinger, Schneckenburger, Theile, Wiesinger, Bouman, find in the expression a trace of irony, which others, as Laurentius, Baumgarten, Grotius, Pott, Gebser, de Wette, deny. Though not in the statement by itself, yet in the whole expression there is something ironical (Lange, Brückner), which, in the combination of πιστεύουσιν καὶ φρίσσουσιν (as Wieseler remarks), rises to sarcasm. This sarcasm is, moreover, to be recognised in demons being placed in opposition to the opponent.

καί before τὰ δαιμόνια is not to be explained by ἀλλὰ καί (Pott), or atqui (Theile); by the insertion of a contrary reference the peculiar severity of the expression is only weakened. That James, in his reference to the unity of God, mentions the demons, is in accordance with the view that the heathen divinities are demons; comp. LXX. Deuteronomy 32:17; Psalm 95:5; Psalm 105:37; 1 Corinthians 10:20; and Meyer in loco: As these are the occasion of polytheism, so they are hostilely opposed to the one God; but, in their usurped lordship over the heathen world, they tremble before the one God, who will again rescue the world and judge them. It is wholly arbitrary to take τὰ δαιμόνια = daemoniaci (Wetstein), or to think on the demons in the possessed (Semler, Gebser, Schneckenburger). Pott incorrectly paraphrases the καί between πιστεύουσιν and φρίσσουσι by καὶ ὅμως; the simple copulative meaning of the word need not here be altered. φρίσσειν, an ἅπ. λεγ., is used particularly of the hair standing on end (Job 4:15), and is therefore a stronger expression than δεδοικέναι and τρέμειν.

Jam 2:19. σὺ πιστεύεις ὅτι εἶς ἐστιν ὁ θεός: Cf. Mark 12:29, 1 Corinthians 8:4; 1 Corinthians 8:6; Ephesians 4:6. The reading varies, see critical note above; the interrogative is unsuitable, see note on ἔχεις in the preceding verse. Somewhat striking is the fact that the regular and universally accepted formula (whether Hebrew or Greek) among the Jews is not adhered to; the Septuagint of Deuteronomy 6:4, which corresponds strictly to the original, runs: Κύριος ὁ θεὸς ἡμῶν Κύριος εἶς ἐστιν, and this is also the exact wording in Mark 12:29, The stress laid on Κύριος (= יהוה) in the original is very pointed, the reason being the desire to emphasise the name of Jahwe as the God of Israel (note the omission of the article before Κύριος); it sounded a particularistic note. The elimination of Κύριος in the verse before us, and the emphatic position of ὁ Θεός, is most likely intentional, and points to a universalistic tendency, such as is known to have been a distinctive characteristic of Hellenistic Judaism. To Jews of all kinds belief in the unity of God formed the basis of faith; this unity is expressed in what is called the Shema‘ (Deuteronomy 6:4 ff.), i.e., “Hear,” from the opening word of the passage referred to; strictly speaking, it includes Deuteronomy 6:4-9; Deuteronomy 11:13-21; Numbers 15:37-41, though originally it consisted of the one verse, Deuteronomy 6:4. From the time of the Exile, according to Berachoth, i. 1, the recitation of the Shema‘ every morning and evening became the solemn duty of all true Jews. To the present day it is the confession of faith which every Jew breathes upon his death-bed. It is said of Rabbi Akiba, who suffered the martyr’s death, that he breathed out at the last the word “One” in reference to the belief in the Unity of God as contained in the Shema‘ (Ber., 61b). A few instances may be given from Jewish literature in order to show the great importance of and honour attaching to the Shema‘: “They cool the flames of Gehinnom for him who reads the Shema‘” (Ber., 15b); “Whoever reads the Shema‘ upon his couch is as one that defends himself with a two-edged sword” (Meg., 3a); it is said in Ber., i. § 2, that to him who goes on reading the Shema‘ after the prescribed time no harm will come; in Suk., 42a, it is commanded that a father must teach his son to read the Shema‘ as soon as he begins to speak. The very parchment on which the Shema‘ is written is efficacious in keeping demons at a distance.—The single personality of God is frequently insisted upon in the O.T., Targums, and later Jewish literature; in the latter this fundamental article was sometimes believed to be impugned by Christian teaching concerning God, and we therefore find passages in which this latter is combated (see, on this, Oesterley and Box, op. cit., p. 155); in the Targums all anthropomorphisms are avoided, since they were considered derogatory to the Divine Personality. We must suppose that it was owing to this intense jealousy wherewith the doctrine of the Unity of God was guarded that in the passage before us there are no qualifying words regarding the Godhead of Christ; when St. Paul (1 Corinthians 8:6) enunciates the same doctrine, ἀλλʼ ἡμῖν εἶς θεὸς ὁ πατήρ, he is careful to add, καὶ εἶς Κύριος Ἰησοῦς Χριστός. Such an addition might well have been expected in the verse before us; its omission must perhaps be accounted for owing to the very pronounced Judaistic character of the writer.—καλῶς ποιεῖς: it is impossible to believe that there is anything ironical about these words; as far as it went this belief was absolutely right; the context, which is sometimes interpreted as showing the irony of these words, only emphasises the inadequacy of the belief by itself.—τὰ δαιμόνια πιστεύουσιν καὶ φρίσσουσιν: one is, of course, reminded of the passage, Luke 8:26 ff. (= Matthew 8:28 ff.), already alluded to above: δέομαί σου, μή με βασανίσῃς, or, more graphically, in the parallel passage, ἔκραξαν λέγοντες, τί ἡμῖν καὶ σοί, υἱὲ τοῦ Θεοῦ; ἦλθες ὧδε πρὸ καιροῦ βασανίσαι ἡμᾶς; cf. Acts 19:15; 1 Thessalonians 2:18. On demons see the writer’s article in Hastings’ D.C.G., i. 438 ff.—Mayor gives some interesting reminiscences of these words in other early Christian writings, e.g., Justin, Trypho, 49, etc.—φρίσσουσιν: ἅπ. λέγ. in the N.T.; literally “to bristle,” cf. Job 4:15; the very materialistic ideas concerning evil spirits which is so characteristic of Jewish Demonology would account for an expression which is not, strictly speaking, applicable to immaterial beings. One of the classes of demons comprised the שׂעירים (“hairy ones”), in reference to these the word φρίσσουσιν would be extremely appropriate (see further, on Jewish beliefs concerning demons, the writer’s articles in the Expositor, April, June, August, 1907).

19. Thou believest that there is one God …] The instance of the faith in which men were trusting is important as shewing the class of Solifidians (to use a term which controversy has made memorable) which St James had in view. They were not those who were believing in the Son of God, trusting in the love, the blood, in the language of a later age, the merits, of Christ, but men who, whether nominally Christians or Jews, were still clinging to their profession of the Creed of Israel as the ground of all their hopes. It is scarcely probable that a writer intending to correct consequences drawn from St Paul’s teaching as to faith would have been content with such a far-off illustration.

thou doest well] The words have the character of a half-ironical concession. Comp. note on James 2:8. It is well as far as it goes, but the demons can claim the same praise.

the devils also believe and tremble] Better “shudder.” The general bearing of the words is plain enough, but there is a special meaning which is commonly passed over. The “devils” are the “demons” or “unclean spirits” of the Gospels, thought of, not as in their prison-house of darkness (Jude James 2:6), but as “possessing” and tormenting men. As such, they too acknowledged the Unity and Sovereignty of God, but that belief, being without love, led only to the “shudder” of terror, when the Divine Name was uttered in the formulæ of exorcism. (Comp. Matthew 8:29; Mark 9:20; Mark 9:26.) Here then was an instance in which belief in a dogma, as distinct from trust in a person, brought with it no consciousness of peace or pardon, and what was true of the “demons” might be true also of men.

Jam 2:19. Σὺ πιστεύεις thou believest) There is a forcible repetition in the word thou by the figure Anaphora;[26] for this verse also is contained under the words, a man will say (Jam 2:18).—ὁ Θεὸς εἷς, One God) That fundamental article, which has always distinguished the faithful from unbelievers, is put prominently forward.—τιστεύουσι, believe) The word believe is here used in a very wide sense; for the devils perceive, and understand, and remember, that there is a God, and one only.—καὶ φρίσσουσι, and tremble) in fearful expectation of eternal torments. So far is such a faith as that from justifying or saving its possessor; and yet it has some efficacy, but in an opposite direction. This, added as it is, contrary to the expectation of the reader, has great force.

[26] See Append. under the title ANAPHORA.

Verse 19. -

(1) "Thou believest that God is one," R.V., reading Ὅτι εῖς ὁ Θεός ἐστιν: or

(2) "Thou believest that there is one God," A.V. and R.V. margin, reading Ὅτι εῖς Θεὸς ἐστὶν. The reading, and by consequence the translation, must be considered somewhat doubtful, as scarcely any two uncials read the words in precisely the same order. The illustration is taken from the central command of the Old Testament (Deuteronomy 6:4), indicating that the case of Jews is under consideration. The following quotations from the Talmud will show the importance attached by the Jews to this command (Farrar, 'Early Days,' etc., p. 83). It is said ('Berachoth,' fol. 13, 6) that whoever in repeating it "prolongs the utterance of the word 'One,' shall have his days and years prolonged to him." Again we are told that when Rabbi Akibah was martyred he died uttering this word "One;" and then came a Bath Kol, which said, "Blessed art thou, Rabbi Akibah, for thy soul and the word 'One' left thy body together." James 2:19Tremble (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.

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