James 2:20-26

20 The case of Abraham is most helpful in further defining the distinct viewpoints of Paul and James. The former refers us to the fifteenth chapter of Genesis, the latter to the twenty-second. In the fifteenth chapter Abram's spiritual seed alone is in view, for Abram is taken outside his tent and shown the stars of heaven. And the Lord said to him, "So shall your seed be." And he believed the Lord; and He counted it to him for righteousness. This was followed by the unconditional covenant. The twenty-second chapter is a trial of the faith which he had, in that the seed through whom his promised posterity should come was to be sacrificed and slain. Here we have the perfecting of his faith and the fulfillment of the previous passage. The fifteenth chapter deals with Abram before circumcision, and his spiritual seed, and their justification. The twenty-second chapter deals with Abraham after his circumcision, and his physical seed (some of whom would be spiritual also), and their blessing, as well as their becoming a channel of blessing to the other nations. Paul cannot take the latter passage because he speaks of faith righteousness to the uncircumcised in an era when no blessing flows through Abraham's physical seed. James naturally and rightly takes it because it is the one which refers especially to the twelve tribes to whom he is writing. It was Abraham's faith combined with his obedience which was the basis of their blessing, and it is their faith combined with works which saves them. The works of Abraham were meritorious only as an evidence of faith. Let us leave this to those who belong to the Circumcision, who are Abraham's seed according to the flesh, and who live under the kingdom administration. We have an immeasurably better and higher place than can be accorded those who mix their own efforts with God's beneficence. His undiluted grace brings blessings which are possible only when God is left to carry out the dictates of His heart unhindered by human help. It seems almost incredible to find such a low moral standard in this epistle, especially as works are demanded for salvation. The untamable tongue, cursing, jealousy, strife, battles and fighting are all spoken of as common amongst the twelve tribes. They are charged as being friends of the world, sinners, impure of heart and double souled. What a contrast is this with such epistles as Philippians and Thessalonians, even though these are written to those who, but a short time before, were steeped in heathenism and idolatry! The pure grace of God, unaided by legal precepts or other inducements, is far more potent in producing conduct which is pleasing to God than all the efforts prompted by the desire for salvation or controlled by the terrors of the law.

9 Our conduct should accord with God's attitude. Now that grace reigns, we are told to bless and not to curse (Rom_12:14). But James seems to have no such precept in his royal law. The law curses all who break its commandments, and did not forbid cursing, so we should not be surprised when James includes the saints, "we are cursing men."

12 The fig, the olive, and the vine, are all symbols of Israel. The fig speaks of national righteousness. When our Lord saw a fig tree on the road He sought some figs, but finding none, He cursed the tree and it withered away. So He came seeking national righteousness. As there was none the nation has withered away. The olive, being the source of the illuminating oil in the holy places, is a symbol of the light of God's revelation, which comes through Israel. The olive tree is Israel, the nations are simply temporary grafts, while Israel is apostate. God's word is confided to our keeping only until Israel is restored. Israel was an empty vine. They did not cheer the heart of God or man. Christ came as the real Vine. In the kingdom, as in Cana of Galilee, there will be spiritual joy and gladness from the vine Jehovah planted.

4 There can be little doubt that the adultery here referred to is defined in the next statement. In the Hebrew Scriptures, an alliance with the world was often spoken of in this way. Its fullest and most fitting application will be in the time of the end. Israel, as a nation, was to be separate and holy to the Lord. Now that they are scattered among the nations they are not only in the world but of it. Their chief object is to get as much of this world's goods as possible, and they are ready to make any alliance to accomplish this end. There will be a strong temptation for the believers among them in that day to fall in with this prevailing apostasy. Some of them will be found in great Babylon when it is destroyed.