The Meaning of James 2:19 Explained

James 2:19

KJV: Thou believest that there is one God; thou doest well: the devils also believe, and tremble.

YLT: thou -- thou dost believe that God is one; thou dost well, and the demons believe, and they shudder!

Darby: Thou believest that God is one. Thou doest well. The demons even believe, and tremble.

ASV: Thou believest that God is one; thou doest well: the demons also believe, and shudder.

KJV Reverse Interlinear

Thou  believest  that  there is  one  God;  thou doest  well:  the devils  also  believe,  and  tremble. 

What does James 2:19 Mean?

Verse Meaning

James refuted the argument of the objector stated in James 2:18. Genuine faith does not always result in good works. The demons believe that what God has revealed about Himself is true. The Shema ( Deuteronomy 6:4) was and is the pious Jew"s daily confession of his faith. Nevertheless the demons continue practicing evil works. They understand what their behavior will bring upon them, but rather than turning from their evil ways they only shudder as they anticipate their inevitable judgment. I think James selected the demons as an illustration because they are the most extreme and clear example of beings whose belief is correct but whose behavior is not. He did not select them because they are lost, which they are. Throughout this book James was speaking to genuine Christians (cf. James 2:14-15; James 2:21; James 2:23; James 2:25, et al.). Just like the demons Christians can persist in rebelling against God"s will even though they know they will stand before the judgment seat of Christ someday ( 2 Corinthians 5:10).
Some people have concluded that James" reason for using the demons as an illustration was to show that intellectual assent to the truth is not enough. To experience regeneration a person must not only accept the gospel message as true but also rely on the Savior to save him. Whereas it is true that intellectual assent to the facts of the gospel is not adequate for regeneration, that does not appear to be the point James was making in this illustration. His point seems to be that good works do not always result from correct belief (cf. James 1:26-27; James 4:17). They did in Abraham"s case ( James 2:21-22), but not in the case of the demons. Further evidence that this is the correct conclusion is that what James said the demons believe is not the gospel message. James was not talking about what is necessary to become a Christian.
". . . this verse which is often quoted to show that some creatures can believe but not be saved is irrelevant to the issue of salvation, for it says only that demons are monotheists." [1]
Some scholars believe that the objector is speaking in James 2:19 as well as in James 2:18. [2] Some of them base this conclusion on the fact that the Greek word choris (translated "without") is ek (translated "by") in some ancient Greek manuscripts. Most Greek scholars believe choris is the proper word and that James is speaking in James 2:19. [3] I agree with them on this point.

Context Summary

James 2:14-26 - Deeds The Evidence Of Faith
The Apostle is speaking here of a faith that does not result in a changed life. It is the faith which believes about Jesus Christ, as distinguished from that which believes in Him. We may believe about Him as we do about Luther or Washington, but such faith will not avail, either here or hereafter. It can no more affect our condition than the pious wish that a shivering beggar may be warmed, and fed will make him either one or the other.
The presence or absence of results in life and conduct is the real test of faith, as the green shoot of a living seed. James calls these results works. We are justified by works, because they prove our faith to be the real faith. Real faith binds the soul to the living Christ, produces deep penitence and humility, and brings about an absolutely new sort of behavior-as when Abraham was willing to offer Isaac, and Rahab received and assisted the spies. To reckon on God is to be a friend of God. [source]

Chapter Summary: James 2

1  Do not regard the rich and despise the poor brothers;
13  rather we are to be loving and merciful;
14  and not to boast of faith without deeds;
17  because faith without deeds is useless;
19  as is the faith of the demons;
21  however, Abraham displayed both faith and actions;
25  as did Rahab

Greek Commentary for James 2:19

Thou believest that God is one [συ πιστευεις οτι εις τεος εστιν]
James goes on with his reply and takes up mere creed apart from works, belief that God exists (there is one God), a fundamental doctrine, but that is not belief or trust in God. It may be mere creed. [source]
Thou doest well [καλως ποιεις]
That is good as far as it goes, which is not far. The demons also believe (και τα δαιμονια πιστευουσιν — kai ta daimonia pisteuousin). They go that far (the same verb πιστευω — pisteuō). They never doubt the fact of God‘s existence. And shudder Present active indicative of πρισσω — phrissō old onomatopoetic verb to bristle up, to shudder, only here in N.T. Like Latin horreo (horror, standing of the hair on end with terror). The demons do more than believe a fact. They shudder at it. [source]
The demons also believe [και τα δαιμονια πιστευουσιν]
They go that far (the same verb πιστευω — pisteuō). They never doubt the fact of God‘s existence. [source]
And shudder [και πρισσουσιν]
Present active indicative of πρισσω — phrissō old onomatopoetic verb to bristle up, to shudder, only here in N.T. Like Latin horreo (horror, standing of the hair on end with terror). The demons do more than believe a fact. They shudder at it. [source]
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. [source]

Reverse Greek Commentary Search for James 2:19

Romans 4:5 Believeth on Him [πιστεύοντι ἐπὶ τὸν]
The verb πιστεύω tobelieve is used in the New Testament as follows: 1. Transitively, with the accusative and dative: to entrust something to one, Luke 16:11; John 2:24. In the passive, to be entrusted with something, Romans 3:2; 1 Corinthians 9:17; Galatians 2:7. With the simple accusative, to believe a thing, John 11:26; 1 John 4:16. -DIVIDER-
-DIVIDER-
2. With the infinitive, Acts 15:11. -DIVIDER-
-DIVIDER-
3. With ὅτι that Matthew 9:28; Mark 11:24; James 2:19. Especially frequent in John: John 4:21; John 11:27, John 11:42; John 13:19; John 14:10, John 14:11; John 16:27, John 16:30, etc. -DIVIDER-
-DIVIDER-
4. With the simple dative, meaning to believe a person or thing, that they are true or speak the truth, John 2:22; John 4:21; John 5:46. See on John 1:12; see on John 2:22, John 2:23; see on John 8:31; see on John 10:37. -DIVIDER-
-DIVIDER-
5. With the preposition ἐν inNot frequent, and questioned in some of the passages cited for illustration. In John 3:15, ἐν αὐτῷ inHim, is probably to be construed with have eternal life. The formula occurs nowhere else in John. In Mark 1:15we find πιστεύετε ἐν τῷ εὐαγγελίῳ believein the gospel. The kindred noun πίστις faithoccurs in this combination. Thus Galatians 3:26, though some join in Christ Jesus with sons. See also Ephesians 1:15; Colossians 1:4; 1 Timothy 3:13; 2 Timothy 3:15; Romans 3:25. This preposition indicates the sphere in which faith moves, rather than the object to which it is directed, though instances occur in the Septuagint where it plainly indicates the direction of faith, Psalm 78:22; Jeremiah 12:6. -DIVIDER-
-DIVIDER-
6. With the preposition ἐπί uponon to, unto. a. With the accusative, Romans 4:5; Acts 9:42; Acts 11:17; Acts 16:31; Acts 22:19. The preposition carries the idea of mental direction with a view to resting upon, which latter idea is conveyed by the same preposition. b. With the dative, 1 Timothy 1:16; Luke 24:25; compare Romans 9:33; Romans 10:11; 1 Peter 2:6. The dative expresses absolute superposition. Christ as the object of faith, is the basis on which faith rests. -DIVIDER-
-DIVIDER-
7. With the preposition εἰς into Matthew 18:6; John 2:11; Acts 19:4; Romans 10:14; Galatians 2:16; Philemon 1:29, etc. The preposition conveys the idea of the absolute transference of trust from one's self to another. Literally the phrase means to believe into. See on John 1:12; see on John 2:23; see on John 9:35; see on John 12:44.Is counted for righteousness ( λογίζεται εἰς δικαιοσύνην )Rev., is reckoned. See on Romans 4:3. The preposition εἰς has the force of as, not the telic meaning with a view to, or in order that he may be (righteous); nor strictly, in the place of righteousness. Faith is not a substitute for righteousness, since righteousness is involved in faith. When a man is reckoned righteous through faith, it is not a legal fiction. He is not indeed a perfect man, but God does not reckon something which has no real existence. Faith is the germ of righteousness, of life in God. God recognizes no true life apart from holiness, and “he that believeth on the Son hath life.” He is not merely regarded in the law's eye as living. God accepts the germ, not in place of the fruit, but as containing the fruit. “Abraham believed God … . No soul comes into such a relation of trust without having God's investment upon it; and whatever there may be in God's righteousness - love, truth, sacrifice - will be rightfully imputed or counted to be in it, because, being united to Him, it will have them coming over derivatively from Him” (Bushnell). The idea of logical sequence is inherent in λογίζεται isreckoned - the sequence of character upon faith. Where there is faith there is, logically, righteousness, and the righteousness is from faith unto faith (Romans 1:17). Nevertheless, in the highest development of the righteousness of faith, it will remain true that the man is justified, not by the works of righteousness, which are the fruit of faith, but by the faith which, in making him a partaker of the life and righteousness of God, generates and inspires the works. Observe that the believer's own faith is reckoned as righteousness. “In no passage in Paul's writings or in other parts of the New Testament, where the phrase to reckon for or the verb to reckon alone is used, is there a declaration that anything belonging to one person is imputed, accounted, or reckoned to another, or a formal statement that Christ's righteousness is imputed to believers” (President Dwight, “Notes on Meyer”). -DIVIDER-
-DIVIDER-
[source]

James 3:15 Devilish [δαιμονιώδης]
Or demoniacal, according to the proper rendering of δαίμων (see on Matthew 4:1). Only here in New Testament. Devilish, “such,” says Bengel, “as even devils have.” Compare James 2:19. [source]
3 John 1:6 Thou shalt do well [καλῶς ποιὴσεις]
For the phrase, see Acts 10:33; Philemon 4:14; James 2:8, James 2:19; 2 Peter 1:19. Rev., renders the whole: whom thou wilt do well to set forward on their journey worthily of God. [source]
3 John 1:6 Thou wilt do well [καλως ποιησεις]
Future active of ποιεω — poieō with adverb καλως — kalōs a common polite phrase in letters (papyri) like our “please.” See also Acts 10:33; James 2:19; 1 Corinthians 7:37.; Philemon 4:14; 2 Peter 1:19.To set forward on their journey (προπεμπσας — propempsas). First aorist active participle (simultaneous action) of προπεμπω — propempō to send forward, “sending forward,” old word, in N.T. in Acts 15:3; Acts 20:38; Acts 21:5; 1 Corinthians 16:6, 1 Corinthians 16:11; 2 Corinthians 1:16; Romans 15:24; Titus 3:13.Worthily of God Precisely this phrase in 1 Thessalonians 2:12 and the genitive with αχιως — axiōs also in Romans 16:2; Philemon 1:27; Colossians 1:10; Ephesians 4:1. See John 13:20 for Christ‘s words on the subject. “Since they are God‘s representatives, treat them as you would God” (Holtzmann). From Homer‘s time (Od. XV. 74) it was customary to speed the parting guest, sometimes accompanying him, sometimes providing money and food. Rabbis were so escorted and Paul alludes to the same gracious custom in Romans 15:24; Titus 3:13. [source]

What do the individual words in James 2:19 mean?

You believe that one is - God Well you are doing Even the demons believe [that] and shudder
σὺ πιστεύεις ὅτι εἷς ἐστιν Θεός καλῶς ποιεῖς καὶ τὰ δαιμόνια πιστεύουσιν καὶ φρίσσουσιν

πιστεύεις  believe 
Parse: Verb, Present Indicative Active, 2nd Person Singular
Root: πιστεύω  
Sense: to think to be true, to be persuaded of, to credit, place confidence in.
ὅτι  that 
Parse: Conjunction
Root: ὅτι  
Sense: that, because, since.
εἷς  one 
Parse: Adjective, Nominative Masculine Singular
Root: εἷς  
Sense: one.
  - 
Parse: Article, Nominative Masculine Singular
Root:  
Sense: this, that, these, etc.
Θεός  God 
Parse: Noun, Nominative Masculine Singular
Root: θεός  
Sense: a god or goddess, a general name of deities or divinities.
καλῶς  Well 
Parse: Adverb
Root: καλῶς  
Sense: beautifully, finely, excellently, well.
ποιεῖς  you  are  doing 
Parse: Verb, Present Indicative Active, 2nd Person Singular
Root: ποιέω  
Sense: to make.
καὶ  Even 
Parse: Conjunction
Root: καί  
Sense: and, also, even, indeed, but.
δαιμόνια  demons 
Parse: Noun, Nominative Neuter Plural
Root: δαιμόνιον  
Sense: the divine power, deity, divinity.
πιστεύουσιν  believe  [that] 
Parse: Verb, Present Indicative Active, 3rd Person Plural
Root: πιστεύω  
Sense: to think to be true, to be persuaded of, to credit, place confidence in.
φρίσσουσιν  shudder 
Parse: Verb, Present Indicative Active, 3rd Person Plural
Root: φρίσσω  
Sense: to bristle, stiffen stand up.