18 Yea, a man may say, Thou hast faith, and I have works: shew me thy faith without thy works, and I will shew thee my faith by my works.

18 Quin dicat quispam, Tu fidem habes, et ego opera habeo; ostende mihi fidem tuam sine operibus (alias, ex operibus) tuis, et ego tibi ex operibus meis ostendam fidem meam.

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

19 Tu credis quod Deus unus est, bene facis; et daemones credunt, ac contremiscunt.

18 Yea, a man may say. Erasmus introduces here two persons as speakers; one of whom boasts of faith without works, and the other of works without faith; and he thinks that both are at length confuted by the Apostle. But this view seems to me too forced. He thinks it strange, that this should be said by James, Thou hast faith, who acknowledges no faith without works. But in this he is much mistaken, that he does not acknowledge an irony in these words. Then alla I take for "nay rather;" and tis for "any one;" for the design of James was to expose the foolish boasting of those who imagined that they had faith when by their life they shewed that they were unbelievers; for he intimates that it would be easy for all the godly who led a holy life to strip hypocrites of that boasting with which they were inflated. [115]

Shew me. Though the more received reading is, "by works," yet the old Latin is more suitable, and the reading is also found in some Greek copies. I therefore hesitated not to adopt it. Then he bids to shew faith without works, and thus reasons from what is impossible, to prove what does not exist. So he speaks ironically. But if any one prefers the other reading, it comes to the same thing, "Shew me by works thy faith;" for since it is not an idle thing, it must necessarily be proved by works. The meaning then is, "Unless thy faith brings forth fruits, I deny that thou hast any faith." [116]

But it may be asked, whether the outward uprightness of life is a sure evidence of faith? For James says, "I will shew thee my faith by my works." To this I reply, that the unbelieving sometimes excel in specious virtues, and lead an honorable life free from every crime; and hence works apparently excellent may exist apart from faith. Nor indeed does James maintain that every one who seems good possesses faith. This only he means, that faith, without the evidence of good works, is vainly pretended, because fruit ever comes from the living root of a good tree.

19 Thou believest that there is one God. From this one sentence it appears evident that the whole dispute is not about faith, but of the common knowledge of God, which can no more connect man with God, than the sight of the sun carry him up to heaven; but it is certain that by faith we come nigh to God. Besides, it would be ridiculous were any one to say, that the devils have faith; and James prefers them in this respect to hypocrites. The devil trembles, he says, at the mention of God's name, because when he acknowledges his own judge he is filled with the fear of him. He then who despises an acknowledged God is much worse.

Thou doest well, is put down for the purpose of extenuating, as though he had said, "It is, forsooth! a great thing to sink down below the devils." [117]

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Footnotes:

[115] I would render the verse thus: "But one may say, Thou hast faith, I also have works; shew me thy faith that is without works, and I will shew thee my faith by my works." It is the same as though he had said, "Thou hast faith only, I have also works in addition to my faith; now, prove to me that you have true faith without having works connected with it, (which was impossible, hence he is called a vain man,' or empty-headed, in James 2:20,) and I will prove my faith by its fruits, even good works.

[116] Griesbach and others regard choris as the true reading, countenanced by most MSS., and found in the Syr. and Vulg. This verse is a key to the meaning of James: faith is to be proved by works; then faith properly justifies and saves, and works prove its genuineness. When he says that a man is justified by works, the meaning according to this verse is, that a man is proved by his works to be justified, his faith thereby being shewn to be a living and not a dead faith. We may well be surprised, as Doddridge was, that any, taking a view of this whole passage, should ever think that there is any contrariety in what is here said to be the teaching of Paul. The doctrine of Paul, that man is justified by faith and not by works, that is, by a living faith, which works by love, is perfectly consistent with what James says, that is, that a man is not justified by a dead faith but by that faith which proves its living power by producing good works, or by rendering obedience to God. The sum of what James says is, that a dead faith cannot save, but a living faith, and that a living faith is a working faith -- a doctrine taught by Paul as well as by James.

[117] The design of alluding to the faith of devils seems to have been this, to shew that though a good man may believe and tremble, yet if he does not obey God and do good works, he has no true evidence of faith. Obedient faith is that which saves, and not merely that which makes us tremble. The connection with the preceding verse seems to be as follows, -- In the former verse the boaster of mere faith is challenged to prove that his faith is right and therefore saving; the challenger would prove by his works. Then, in this verse, a test is applied -- the very first article of faith is mentioned: "Be it that you believe this, yet this faith will not save you: the devils have this faith, and instead of being saved they tremble.