What does it mean that even the demons believe (James 2:19)?

That which follows shows that he is speaking of the profession of a doctrine, true perhaps in itself — of certain truths being confessed; for it is a real faith looked at — certainty of knowledge and conviction — which devils have of the unity of the Godhead. They do not doubt it; but there is no link at all between their heart and God by means of a new nature — far indeed from it.

Inasmuch as both were inspired, there can be no ground for it. The appearance is due solely to the ignorance of unbelief. The one is occupied with the root, with what is "before God" (Rom. 4:2); the other, with the fruit, and therefore "show me" before men. Both agree that, where faith is divinely given and souls are begotten by the word of truth, good works are the fruit and the outward witness of faith. There is nothing in fact to reconcile, because there is no real variance. The one insists that a man is justified by faith apart from works of law; the other, that he who claims to have faith is bound to show it by his works. In the one, the question is how a sinner can be justified by grace; in the other, what God looks for from him who professes faith.

But the refutation goes farther. "Thou believest that God is one; thou believest well: the demons also believe and shudder." It was well to own the unity of God, and wicked to hold a multiplicity of gods, which were no better than demons. Even these were not so insensible as those who boasted of their faith but had no works corresponding to show. For the demons shudder, as we see in the Synoptic Gospels. The mere professor of faith may not have as much feeling, though God's word solemnly warns that such as he have no inheritance in the kingdom of the Christ and God.

The allusion to the demons is a powerful illustration of the point in hand. None believe more decidedly than they; none anticipate their doom more surely or keenly. But such faith has no link with a new nature from God, nor does it issue in works that please Him. The demons are subject to the evil will of their chief, the devil. Man alas! plays his part in a way most offensive to God, boasting of a faith with even less feeling than the demons, and without the works testifying to a life received from Him. There is nothing to "show," as there ought to be and must be if the gospel were accepted as it is truly, not men's but God's word, which is also energetic in those that believe.

(Vv. 19, 20). The Jew believed that God is one. This is right; the devils also believe this and their belief makes them tremble, but it does not put them in relationship with God. So a man may believe what is true as to God, and yet have no faith in God. Faith is the outcome of a new nature that trusts in God and proves its existence by its works. The man then that says he has faith and yet is “without works” is a vain man and his faith merely a dead profession. Such is the condition of the vast profession of Christendom in which truths are assented to and “works” are done, but without the faith that brings the soul into personal touch with Christ.

Verse 19 illustrates the emptiness of a so-called faith that merely gives assent to facts. This means nothing in itself if it produces no proper results. Demons admit there is one God, but they tremble in prospect of certain judgment. Jews and Mohammedans believe there is one God, but they find no salvation in this fact. That kind of faith, having no works to substantiate it, is dead, for it produces nothing.

So far the Apostle has urged these very practical considerations upon us in connection with matters of every day life in the world, but they stand equally true in connection with matters of doctrine, matters connected with the whole faith of the Gospel. In verse 19 the very fundamental point of faith in the existence of the one true God is raised. "Oh, yes," we each exclaim, "I believe in Him!" That is good; but such faith if real is bound to affect us. We shall at least tremble, for even demons, who know right well that He exists and hate Him, go as far as that. The multitudes, who in a languid way accept the idea of His existence and yet are utterly unmoved by it, have a faith which is dead.

"What!" someone may remark, "Is such a thing as trembling counted as a work?" It certainly is. And this leads us to remark that James speaks simply of works, and not of good works. The point is not that every true believer must do a number of kindly and charitable actions — though it is of course good and right for him so to do — but that his works are bound to be such as shall display his faith in action if men are to see that his faith is real. This is an important point: let us all make sure that we seize it.

Very simple this is, some one may say. It is simple. Have I only to believe to be justified? such an one may ask. We have to believe on Him who raised up Jesus our Lord from the dead, we reply. Is this faith, then, a mere assent of the mind? By no means. "Faith without works is dead" (James 2:26). God knows the moment that a person really believes His testimony concerning His Son. He, who reads the heart, waits not therefore for works to be seen, to justify that soul before Him; but faith, where real, is evidenced by works. Hence there is justification by works, as well as justification by faith. It is important for all to remember this. On this James insists most strongly (James 2:14-26), "What does it profit, my brethren, though a man say he has faith, and have not works? can faith save him?� … Yea, a man may say, Thou hast faith, and I have works: show me thy faith without works, and I will show thee my faith by my works. Thou believest there is one God; thou doest well: the demons also believe and tremble. But wilt thou know, O vain man, that faith without works is barren." Where faith, saving faith exists, there is spiritual life. Now that life will be manifested in displaying, in some measure, fruits of the divine nature (vv. 15-16), and in an activity in accordance with that which is believed. Where these are wanting, faith, being without works, is barren, fruitless. A belief in a fact, without the proper effect of that fact on the individual, is of no manner of use! The demons believe there is one God, but do not serve Him. Men, too, may avow their belief in a God, and may descant on the wonders of creation, but of what profit is that, if the divine Being remains to them simply an abstraction, One with whom they have no intercourse, and of whose revelation they remain in ignorance, without the slightest intention or inclination to give heed to it? "Faith without works is dead." Hence justification by works is as much to be insisted upon as justification by faith; not, indeed, that by the former one becomes entitled to a place before God, but it evidences that one has a standing in the divine presence.

There is no difficulty at all connected with this passage. The Holy Spirit through James shows that true faith which justifies before God must be evidenced by works. "What should it Profit, my brethren, though a man say that he hath faith, and have not works? Can faith save?" What kind of faith does he mean? It is a faith which assents to certain dogmas, consisting in a mental, intellectual assent, but it is not the living faith. A living faith manifests itself in works. That is what James insists upon. In their synagogue were those who professed to believe, but they did not show by their actions that they had the faith given by God; they only said that they had faith; works, as the proof of true faith were absent. "If a brother or a sister be naked (the fatherless and widows of the closing verse of the previous chapter), and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what doth it profit?" The answer to this question is, it certainly profits nothing. Such a behavior shows that the professed faith is dead. "So also faith, if it have not works, is dead in itself" The quality of faith is defined in the nineteenth verse. "Thou believest there is one God"--that which the Jew boasts Of, that he believes in one God, and not like the heathen in many gods--"thou doest well; the demons also believe and tremble." Demons who also believe are still demons; so a man may believe and still be the natural man, live and act as such. The seal of true faith is works.

No evil spirit will ever confess Him. They have the most awful dread of the Lord Jesus; and this natural dread is because they never doubt that He is a divine person, and that He is the appointed One not only to judge the world but in particular to punish them as the constant, active, and subtle instruments of antagonism to God and of endless mischief to man. Hence, whenever they were in the presence of the Lord, they showed the utmost terror. As the Epistle of James puts it, "The demons also believe and shudder." Alas! this is what man does not; he neither believes nor shudders; but the day is coming when he must.

The demons say, "What have we to do with thee, Son of God? Art thou come to torment us before the time?" "The demons also believe and tremble." They own Him Son of God, for to Him every knee must bow, and every tongue confess. Yet is there no Redeemer of angels. Their case has not been taken up for redemption. The tempter is always worse in God's sight than the tempted. So God interferes in His grace to rescue man, but "of angels He takes not hold" (Heb. 2:16), i.e., fallen angels. "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their life time subject to bondage." He became the Deliverer by becoming man, and then all that He is as a divine Person enters into all that He did, and gives it divine efficacy. The demons believe there is one God — they believe what is revealed in God's word. Satan may quote and pervert it to his purpose. Demons know their doom. The very first gospel announcement declares it, where it is said of the Seed of the woman, "It shall bruise thy head" (Gen. 3:15). Hence you find Satan's animosity in the O.T. against anyone who is even a type of the Lord Jesus. Satan gets man to believe that God does not mean what He says, and that there is no such thing as "eternal judgment." If man did not discern who the Lord was, the demons could say, "We know thee who thou art."

These passages prove that demons know and recognize the authority of the Lord Jesus as the Son of God—a Divine Person—that they are aware of their future, and dread it. Yet they seduce their victims into a belief that the Lord Jesus was and is not divine, and that there is no hell to dread.