James 3:1-18
1 My brethren, be not many masters, knowing that we shall receive the greater condemnation.a
2 For in many things we offend all. If any man offend not in word, the same is a perfect man, and able also to bridle the whole body.
3 Behold, we put bits in the horses' mouths, that they may obey us; and we turn about their whole body.
4 Behold also the ships, which though they be so great, and are driven of fierce winds, yet are they turned about with a very small helm, whithersoever the governor listeth.
5 Even so the tongue is a little member, and boasteth great things. Behold, how great a matterb a little fire kindleth!
6 And the tongue is a fire, a world of iniquity: so is the tongue among our members, that it defileth the whole body, and setteth on fire the coursec of nature; and it is set on fire of hell.
7 For every kindd of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind:
8 But the tongue can no man tame; it is an unruly evil, full of deadly poison.
9 Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God.
10 Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.
11 Doth a fountain send forth at the same placee sweet water and bitter?
12 Can the fig tree, my brethren, bear olive berries? either a vine, figs? so can no fountain both yield salt water and fresh.
13 Who is a wise man and endued with knowledge among you? let him shew out of a good conversation his works with meekness of wisdom.
14 But if ye have bitter envying and strife in your hearts, glory not, and lie not against the truth.
15 This wisdom descendeth not from above, but is earthly, sensual,f devilish.
16 For where envying and strife is, there is confusiong and every evil work.
17 But the wisdom that is from above is first pure, then peaceable, gentle, and easy to be intreated, full of mercy and good fruits, without partiality,h and without hypocrisy.
18 And the fruit of righteousness is sown in peace of them that make peace.
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.