James 2:19 Komentář

In this chapter the apostle condemns a sinful regarding of the rich, and despising the poor, which he imputes to partiality and injustice, and shows it to be an acting contrary to God, who has chosen the poor, and whose interest is often persecuted, and his name blasphemed, by the rich (Jam 2:1-7). He shows that the whole law is to be fulfilled, and that mercy should be followed, as well as justice (Jam 2:8-13). He exposes the error and folly of those who boast of faith without works, telling us that this is but a dead faith, and such a faith as devils have, not the faith of Abraham, or of Rahab (Jam 2:11 to the end).

INTRODUCTION TO JAMES 2 In this chapter the apostle dissuades from a respect of persons, on account of outward circumstances; shows that the law is to be fulfilled, and that mercy is to be exercised, as well as justice done; and exposes the folly of such who boast of faith without works: he dissuades the saints from all partiality to the rich and poor, from their relation to one another, as brethren, and from their common faith, of which Christ, the Lord of glory, is the object, Jam 2:1 supposes an instance of it, either in a court of judicature, or a religious assembly, Jam 2:2 and then makes an appeal unto them, and expostulates with them about it, Jam 2:4 and makes use of an argument against it, taken from the divine conduct, and an instance of his grace in the choice of persons to eternal life, Jam 2:5 a conduct very different from some persons here blamed, Jam 2:6, and other arguments follow, dissuading from a respect of persons, taken from the characters of rich men, as oppressors of the poor, litigious and quarrelsome with their neighbours, and blasphemers of the name of God, Jam 2:7 and from the law of God, which requires the love of the neighbour, and which to fulfil is to do well, Jam 2:8 and from the breach of it, by having respect to persons, whereby its penalty is incurred, Jam 2:9 for which a reason is given; because whoever offends in one point of the law, is guilty of the whole, Jam 2:10 as is a clear case, since the same lawgiver that forbids one sin, forbids another; so that he that is guilty of either of them is a transgressor of the law, Jam 2:11 wherefore it is right both to speak and act according to it, since men will be judged by it, Jam 2:12 and he will have no mercy shown him that has shown none to the poor, but merciful ones will escape damnation, Jam 2:13 and then the apostle argues from the unprofitableness of faith itself without works, Jam 2:14 and which he exemplifies in the case of a poor brother or sister who are wished well, but nothing given them; which good words, without deeds, are of no profit, Jam 2:15 so in like manner, faith without works is a dead faith, Jam 2:17 nor indeed can it be made out that a man has faith, if he has not works, Jam 2:18 at least such a faith as has justification and salvation connected with it; his faith, at most, is no better than that of the devils, who are damned, Jam 2:19 and that such a faith is a dead faith, Jam 2:2 and that true faith is attended with, and evidenced by works, the apostle proves by two instances; the one is that of Abraham, whose faith appeared to be genuine, and he to be a justified person, by the works he did; particularly by offering up his son Isaac; in which way his faith operated, and showed itself to be sincere and hearty; and the Scripture was fulfilled that Abraham was a believer; and had righteousness imputed to him, and was a friend of God, and a justified person, Jam 2:21 and the other instance is that of Rahab, whose faith was also shown by her works, and so a justified person, by receiving the spies with peace, and dismissing them with safety, Jam 2:25, and then the apostle explains what he means, by saying more than once, that faith without works is dead; which he illustrates by the simile of a man's body being dead, without the spirit or soul in it, Jam 2:26.

Thou believest that there is one God,.... These words are a continuation of the address of the man that has works, to him that boasts of his faith without them, observing to him, that one, and a main article of his faith, is, that there is one God; which is to be understood in the Christian sense, since both the person speaking, and the person spoken to, were such as professed themselves Christians; so that to believe there is one God, is not merely to give into this article, in opposition to the polytheism of the Gentiles, or barely to confess the God of Israel, as believed on by the Jews, but to believe that there are three persons, Father, Son, and Spirit, and that these three are the one God; wherefore this article of faith includes everything relating to God; as to God the Father, his being and perfections, so to Christ, as God, and the Son of God, and the Messiah, &c. and to the Holy Spirit; and to believe all this is right: thou doest well; for that there is but one God, is to be proved by the light of nature, and from the works of creation and providence, and has been owned by the wisest of the Heathens themselves; and is established, by divine revelation, in the books both of the Old and of the New Testament; what has been received by the Jews, and is well known by Christians, to whom it is set in the clearest light, and who are assured of the truth of it: but then the devils also believe; the Arabic version reads, "the devils likewise so believe"; they believe the same truth; they know and believe there is but one God, and not many; and they know that the God of Israel is he; and that the Father, Son, and Spirit, are the one God; they know and believe him to be the most high God, whose servants the ministers of the Gospel are; and they know and believe that Jesus is the Holy One of God, the Son of God, and the Messiah, Act 16:17. And tremble; at the wrath of God, which they now feel, and at the thought of future torments, which they expect, Mar 5:7 and which is more than some men do; and yet these shall not be saved, their damnation is certain and inevitable, Pe2 2:4 wherefore it follows, that a bare historical faith will not profit, and cannot save any; a man may have all faith of this kind, and be damned; and therefore it is not to be boasted of, nor trusted to.

Those who believe and act according to true faith do live and are not dead, but those who do not believe, or else who believe like the demons, trembling but living evilly, proclaiming the Son of God but not having love, must rather be accounted dead.

Will the devils see God? Those who are pure of heart will see him, and who would say that the devils are pure of heart? Nevertheless, they believe and tremble.

Those who believe but who do not fear God are even worse than the devils. And those who believe and tremble but who do not practice what they preach are just like the devils.

Good works are witnesses to the Christian faith, because otherwise a Christian cannot prove that he has that faith. If he cannot prove it, it must be considered completely nonexistent.

The apostle says that a man who believes and does not act has the faith of demons. If that is true, imagine the fate of a man who does not believe at all.

So faith also, if it have not works, is dead in itself. But some man says, You have faith, and I have works: show me your faith without works: and I will show you by works my faith. You believe that there is one God. You do well: the demons also believe and tremble. "So faith also, if it have not works, is dead in itself." These things are not opposed to blessed Paul, since the name faith is applied to two meanings. (Rom. 4:1) For we often say that faith is a simple approval, according to that which we also know the demons believed, that the Son of God was Christ. (Matt. 4:3; Luke 4:1) And again, when we call the consequence proceeding from affection with firm acceptance the name of faith; indeed, James says that simple acceptance is a dead faith and devoid of living works; however, Paul says that it is that which is from affection and is in no way lacking in deeds: for it could not arise without honorable deeds. Indeed, Abraham did not attain this unless a contest was first held, by which he would be expelled from his paternal kinship, for which contest faith was declared as the reward: but Paul placed this before works, namely the observance of the Sabbaths according to the law, circumcision, and other purifications. Indeed, two meanings are also seen in works. For certain works are said to confirm faith, without which faith is dead. And again, works are said to be those of the law, without which both Abraham and all who follow Christ are justified. For who would deny that it is true that faith would in no way approach the impure? But I speak of true faith. For neither would an ointment be stored in a vessel that was full of mud, nor would faith be imparted by God to an impure man. Therefore, the holy apostles are not contradictory, but each, operating in a different meaning, directs and leads to the use of its own meaning that is proposed to it.

James gives us the example of the devils, saying that those who profess faith with their lips only are really no better than they are. For even they believe that Christ is the Son of God, that he is the Holy One of God and that he has authority over them.

You believe that there is one God, you do well, and the demons also believe and tremble. Do not think that you are doing something great by believing that there is one God. For the demons also do this, and not only do they believe in God the Father, but also in the Son. Hence Luke says: "And demons also were coming out of many, shouting and saying, 'You are the Son of God.'" And rebuking them, He did not allow them to speak, because they knew Him to be the Christ (Luke 4). Not only do they believe, but they also tremble. Hence the legion that was possessing the man cries out to Him with a suppliant voice: "What have I to do with you, Jesus, Son of the Most High God? I adjure you by God, do not torment me" (Mark 5). Therefore, those who do not believe that God exists, or do not fear Him when believed, are certainly to be considered more sluggish and defiant than demons. But it is not great to believe in God and to tremble, if one does not also believe in Him, that is, if the love of Him is not held in the heart. For it is one thing to believe Him, another to believe in Him, another to believe into Him. To believe Him is to believe that what He says is true. To believe in Him is to believe that He is God. To believe into Him is to love Him. For many, even the wicked, can believe that what He says is true. They indeed believe it to be true, but they do not want to do it, because they are lazy in action. But to believe that He is God, even demons were able to do this. But to believe into God is known only by those who love God, who are not Christians in name only, but also in deeds and life. Because faith without love is empty. With love, it is the faith of a Christian; without love, it is the faith of a demon. Therefore, he who does not want to believe in Christ does not even imitate the demons. And if he already believes in Christ but hates Christ, he has a confession of faith in fear of punishment, not in love of the crown. For they too feared punishment. Finally, when the blessed Peter confessedly said to the Lord: "You are the Christ, the Son of the living God" (Matthew 16), he seems to utter almost the same words that the demons also spoke, but the confession of the demons, because it was spoken with hatred, was rightly condemned by Christ, and Peter’s confession, because it proceeded from internal love, was rewarded with eternal blessedness.

This does not contradict the words of the blessed Paul, for the word "faith" is used in a twofold sense: sometimes meaning a simple agreement of the mind with a phenomenon, since we customarily call even this faith (which is why even the demons believe concerning Christ that He is the Son of God); and again, by the name of faith we mean a heartfelt following joined with firm assent. The divine James calls simple assent a dead faith as not having the deeds that enliven it. But Paul speaks of heartfelt faith, which is by no means devoid of works, for in one who lacks honorable deeds it would not even exist. And Abraham received it only after he resolved to reject paternal weakness, for which feat faith was given as a reward. But Paul esteems it above the works of the law, above Sabbath rest, circumcision, and the other purifications. For in the word "works" too, two meanings are discerned. Works are called the works that confirm faith, without which it remains dead. Works are also called the works of the law, without which Abraham and all Christians are justified, for who would contradict the fact that faith will not approach one who is impure (I mean the faith of works)? As myrrh cannot be preserved in a vessel full of filth, so in an impure person the faith of God will not dwell. Thus the divine apostles do not contradict one another, but, taking words in different senses, each uses them in his own sense where needed.

We should not prefer the rich to the poor, nor show any partiality inconsistent with the Gospel of Christ, Jam 2:1-4. God has chosen the poor, rich in faith, to be heirs of his kingdom, even those whom some among their brethren despised and oppressed, Jam 2:5, Jam 2:6. They should love their neighbor as themselves, and have no respect of persons, Jam 2:7-9. He who breaks one command of God is guilty of the whole, Jam 2:10, Jam 2:11. They should act as those who shall be judged by the law of liberty; and he shall have judgment without mercy, who shows no mercy, Jam 2:12, Jam 2:13. Faith without works of charity and mercy is dead; nor can it exist where there are no good works, Jam 2:14-20. Abraham proved his faith by his works, Jam 2:21-24. And so did Rahab, Jam 2:25. As the body without the soul is dead, so is faith without good works, Jam 2:26.

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.

THE SIN OF RESPECT OF PERSONS: DEAD, UNWORKING FAITH SAVES NO MAN. (Jam. 2:1-26) brethren--The equality of all Christians as "brethren," forms the groundwork of the admonition. the faith of . . . Christ--that is, the Christian faith. James grounds Christian practice on Christian faith. the Lord of glory--So Co1 2:8. As all believers, alike rich and poor, derive all their glory from their union with Him, "the Lord of glory," not from external advantages of worldly fortune, the sin in question is peculiarly inconsistent with His "faith." BENGEL, making no ellipsis of "the Lord," explains "glory" as in apposition with Christ who is THE GLORY (Luk 2:32); the true Shekinah glory of the temple (Rom 9:4). English Version is simpler. The glory of Christ resting on the poor believer should make him be regarded as highly by "brethren" as his richer brother; nay, more so, if the poor believer has more of Christ's spirit than the rich brother. with respect of persons--literally, "in respectings of persons"; "in" the practice of partial preferences of persons in various ways and on various occasions.

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).