2:19 James refuted the argument of the objector stated in verse 18. Genuine faith does not alwaysresult in good works. The demons believe that what God has revealed about Himself is true. The Shema(Deut. 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. Throughout this book James was speaking about genuine Christians (cf. vv. 14, 15, 21, 23, 25, et al.). Just so Christians can persist in rebelling against God's will even though they know they will stand before the judgment seat of Christ someday (2 Cor. 5:10).
Some people have concluded that James' reason for using the demons as an illustration was to show that intellectual ascent 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 ascent 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 alwaysresult from correct belief. They did in Abraham's case (vv. 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 converted.
". . . 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."112
Some scholars believe that the objector is speaking in verse 19 as well as in verse 18.113Some 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 chorisis the proper word and that James is speaking in verse 19.114I agree with them on this point.
2:20 James thought his objector's argument was foolish. He still asserted that without good works a person's faith in God is useless, not non-existent but useless (Gr. argos, ineffectual, lit. without work; cf. Matt. 20:3, 6).
A Christian who has stopped living by faith day by day is similar to a person who has a non-functioning organ in his body. As the organ is dead, so the faith is dead, useless. Furthermore, his dead faith will contribute to his physical death, as a dead organ will shorten physical life.
James then proceeded to explain what he meant by "useless"in verses 21-23. Note how often James said that he was writing about the uselessnessof faith unaccompanied by works, not the absenceof faith unaccompanied by works (1:26; 2:14, 16, 20).
2:21 This verse at first seems to contradict other verses that say God declared Abraham righteous when Abraham believed God's promise (Gen. 15:1-6; Rom. 4:1-5). The solution to the problem lies in the meaning of "justified."This word always means to declaresomeone righteous, not to makesomeone righteous (cf. Exod. 23:7; Deut. 25:1; 1 Kings 8:32).115The NIV translation "considered righteous"is a bit misleading (cf. v. 25). Abraham was declaredrighteous more than once. Most interpreters understand the first scriptural statement of his justification as describing his "new birth,"to use a New Testament term (Gen. 15:6). This is when Goddeclared Abraham righteous. About 20 years later James says Abraham was justified again. Scripture consistently teaches that believers whom God declares righteous never lose their righteous standing before God (Rom. 5:1; 8:1; et al.). They do not need to be saved again. Abraham's subsequent justification evidently refers to a second declarationof his righteousness. James said this time Abraham's worksdeclared him righteous. They gave testimony to his faith.116Works do not alwaysevidence faith (v. 19), but sometimes they do. They do whenever a person who has become a believer by faith continues to live by faith. Abraham is a good example of a believer whose good works (obedience to God) bore witness to his righteousness.
2:22 Abraham's faith was "perfected"by his works in the sense that his works made his faith stronger. This is another way of expressing the same idea that James stated in 1:2-4. Maturity comes as we persevere in the will of God when we encounter trials.
"The faith which justifies . . . can have an active and vital role in the life of the obedient believer. As with Abraham, it can be the dynamic for superb acts of obedience. In the process, faith itself can be perfected.' The Greek word suggests development and motivation. Faith is thus nourished and strengthened by works."117
The singular "you"in this verse in the Greek text indicates that James was still addressing his objector.
2:23 Genesis 15:6 was "fulfilled"when Abraham offered Isaac in the sense that Abraham's faith became abundantly clear on that occasion.
"In the sacrifice of Isaac was shown the full meaning of the word (Gen. 15:6) spoken . . . years before in commendation of Abraham's belief in the promise of a child."118
James seems to have included the fact that God called Abraham His friend for this reason. He wanted to show that continued obedient faith, not just initial saving faith, is what makes a person God's intimate friend (cf. 4:4; 2 Chron. 20:7; Isa. 41:8).
"When a man is justified by faith he finds an unqualified acceptance before God . . . (Rom. 4:6). But only God can see this spiritual transaction. When, however, a man is justified by works he achieves an intimacy with God that is manifest to men. He can then be called the friend of God,' even as Jesus said, You are my friends if you do whatever I command you' (John 15:14)."119
