(“True and False Religion”)

James 1:22-27 (NASU)

26“If anyone thinks himself to be religious, and yet does not bridle his tongue but deceives his own heart, this man’s religion is worthless. 27Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress, and to keep oneself unstained by the world.” (James 1:26-27)

(A) BAD WORD, BAD WORD!

(1) The word “religion” has a negative connotation for many Christians.¹ That’s because it conjures up pictures of lifeless ritual – of, what one writer called, “rites and robes, bells and smells”² – of people lighting candles, burning incense, repeating monotonous prayers (c.f. Matthew 6:7), and bowing down before idols and other so-called sacred images. When many Christians hear the word “religion”, they think of people going through the motions of empty ceremonies – pretending to be “spiritual”, while being devoid of the Holy Spirit – or claiming to be something they are not, much like the Pharisees of Jesus’ day whom He said: “appear righteous (on the outside) … but inwardly (they) are full of hypocrisy and lawlessness” (c.f. Matthew 23:27-28). For these and other reasons, then, many Christians have come to think of “religion” as a kind of empty shell devoid of any real meaning or power – a substitute for the genuine article – “a form of godliness” (as Paul says in one of his letters) (c.f. II Timothy 3:5) that lacks eternal substance and value.

(2) And yet, as you can see, I have chosen to use the word “religion” in the sub-title of this morning’s message – and the reason I’ve done so is because James uses it in our text. To be sure, in verse twenty-six, he talks about the kind of “religion” that’s “worthless” (c.f. James 1:26), because (as we saw last time) it doesn’t combine “hearing” the word of God with “doing” the word of God (c.f. James 1:22). But, in verse twenty-seven he talks about “pure and undefiled religion” – the kind of religion that’s pleasing “in the sight of our God and Father” (c.f. James 1:27) – the kind of religion that does not express itself in terms of dead formality, but as a vital living faith – not the kind of religion people leave at the church door on their way home, but the kind of religion they take with them everywhere they go – the kind of religion that has an impact on every area of their life, every day of their life.²

(B) RELIGION 101 (3:30)

(1) In this morning’s text, James gives us a picture of two kinds of religion – the first being that of false religion, saying in verse twenty-six: “If anyone thinks himself to be religious, and yet does not bridle his tongue but deceives his own heart, this man’s religion is worthless” (c.f. James 1:26).

Earlier in verse twenty-two James said the person who “hears” God’s word being preached, or reads it for himself, but does not try and obey it is “deluding himself” (c.f. James 1:22) – in this regard, that he supposes “reading” is all God requires of him – so that God is pleased with him – and will bless him, and even welcome him into heaven when he dies – NONE OF WHICH IS TRUE!

Now, here in verse twenty-six, James gives us a concrete illustration of that truth, saying that the person who thinks he’s religious, but doesn’t keep his tongue under control is “deceiving himself” (c.f. James 1:26). In other words, even though the man who “hears God’s word” but “does not bridle his tongue” imagines everything is okay between himself and God, THINGS COULDN’T BE WORSE. To quote our Savior: “Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who DOES the will of My Father who is in heaven” (c.f. Matthew 7:21) – and Paul said: “it is not the hearers of the Law who are just before God, but the DOERS of the Law will be justified” (c.f. Romans 2:13).

(a) James warns us about the dangers of false religion by exposing three of its basic weaknesses. First he calls our attention to the fact that false religion lacks reality, saying: “if anyone thinks himself to be religious … (he) deceives himself” (c.f. James 1:26).³

The Greek word translated “religious” (“threskos”) (c.f. James 1:26) refers to the OUTWARD OBSERVANCE of so-called sacred rituals and customs. In this particular instance it refers to the man who thinks God is pleased with him simply because (for example) he moves in Christian circles, attends church services and activities, maybe does some volunteer work in the community, and says his prayers⁴ – perhaps he even reads books by men like R. C. Sproul or John Piper, knows what words like predestination and propitiation mean, and can even tell you what the Five Points of Calvinism are – and yet, James says this man is “deceiving himself” (c.f. James 1:26),³ and that his religion is worthless, because he doesn’t actually put any of this knowledge into practice.

The Apostle Paul said one of the signs of “the last days” is that many people will be “holding to a form of godliness” (c.f. I Timothy 3:1, 5) – i.e. they will call themselves Christians, and perhaps even have the reputation of being one, BUT they won’t actually be a Christian in the biblical sense of that word.³

Judas was numbered among Jesus’ twelve disciples, was he not? – and yet, he was never really one of Jesus’ disciples, as events leading up to our Savior’s crucifixion show. In the same way, countless people who claim to have spiritual life are still dead in their trespasses and sins (c.f. Revelation 3:1; Ephesians 2:1) – and one of the evidences of this is that they are not doers of God’s word. They hear it, but they don’t do it – they read it, but they don’t obey it – they listen to it being preached (perhaps even preach it), but they never put it into practice in their own life (c.f. James 1:22).

There’s a shadow, but no substance (c.f. Colossians 2:17) – there’s motion, but no progress – there’s modification, but no transformation – there’s the outward form, but no inward life-changing reality.

(b) The second point James makes is that false religion lacks restraint – and to illustrate this point, he talks about the man who “thinks he’s religious”, BUT: “does not bridle his tongue” (c.f. James 1:26).⁵

Those words pinpoint one of the clearest ways for people tell whether their religion is true or false – namely, by the words that come out of their mouth.⁵ Sooner or later, a man’s words will reveal or betray his true character. Hence, Jesus once said: “the mouth speaks out of that which fills the heart” – and again: “by your words you will be justified, and by your words you will be condemned” (c.f. Matthew 12:34, 37).

John Blanchard writes that: “Few things give us as clear an indication of the true state of a man’s heart than the words he speaks and the way he speaks them.”⁵ James will elaborate on this subject of the tongue in chapter three (c.f. James 3:1-12), comparing it to a wild animal that needs to be restrained – a strong-willed horse that needs to be reined in – and a destructive forest fire that needs to be contained. But to put it simply for now, as far as James is concerned, a tongue uncontrolled by the speaker indicates a heart uncontrolled by the Savior.⁶ Other biblical writers besides James have recognized the destructive potential of an unrestrained tongue. For example, David wrote: “Set a guard, O Lord, over my mouth; keep watch over the door of my lips” (c.f. Psalm 141:3) – and again: “I said, ‘I will guard my ways that I may not sin with my tongue; I will guard my mouth as with a muzzle’” (c.f. Psalm 39:1). Solomon wrote: “The one who guards his mouth preserves his life; the one who opens wide his lips comes to ruin” (c.f. Proverbs 13:3) – and again: “death and life are in the power of the tongue …” (c.f. Proverbs 18:21). And the prophet Jeremiah talked about those who “bend their tongue like (a) bow” – and whose tongue “is a deadly arrow (that) speaks deceit”(c.f. Jeremiah 9:3, 8).

Speaking of deceit, think of all the destructive things an unrestrained tongue can do. It can lie, it can deceive, and it can tear down – it can spread rumors, it can curse, it can take the Lord’s name in vain – it can spew out filthy language, it can destroy a person’s reputation, or it can discourage – it can be used for silly talk or course jesting (c.f. Ephesians 5:4) – it can degrade another person, or convey immoral thoughts and desires – it can communicate anger or hatred, it can be used to plot evil, or it can mock, revile or belittle – the tongue can be used to complain, criticize, or condemn. The list of things an “unbridled” or unrestrained tongue can do is almost endless. Moreover, any man or woman who “thinks they are religious” and still does these kinds of things without confessing them as sin and repenting of them, is “deceiving themselves” so far as the worth or their religion is concerned (c.f. James 1:26).

Keep in mind, too, that what James says about the tongue could be said about many other areas of life as well. For example, the man who “thinks himself to be religious”, and yet harbors hatred for his brother in his heart (c.f. I John 4:20) – that man is deceiving himself – his “religion is worthless” (c.f. James 1:26). Likewise, the man who “thinks himself to be religious”, and yet continues to live in immorality (c.f. I Thessalonians 4:3) is deceiving himself – that man’s “religion is worthless”(c.f. James 1:26). The person who “thinks himself to be religious”, and yet makes no effort to be present for worship on the Lord’s day – that person is deceiving himself – his “religion is worthless” (c.f. James 1:26). The man who “thinks (he’s) religious”, and yet is a chronic liar or cheater – that man’s “religion is worthless” – and he’s just kidding himself if he thinks any differently (c.f. James 1:26).

Understand that James isn’t talking about perfection (c.f. Ecclesiastes 7:20), he’s talking about a direction – i.e. he’s talking about the basic direction of a person’s life – a direction in which a man’s appetites and sinful desires are restrained, not just by a lack of opportunity, or the laws of society, or the threat of punishment, but by the regular application of God’s word. If a man’s religion doesn’t help him “bridle his tongue” (c.f. James 1:26) – if his religion doesn’t help him restrain other aspects of his corrupt nature – then that man’s religion is a false religion.

(c) And that brings us to James’ third point, which is that a false religion lacks results⁷ – or, as we’ve quoted him numerous times already: “If anyone thinks himself religious, and yet does not bridle his tongue ... this man’s religion is worthless” (c.f. James 1:26).

The Greek word for “worthless” (“mataios”) means “empty of results”. It’s used in Acts chapter fourteen where the people of Lystra thought Paul and Barnabas were gods because they had healed a crippled man – in fact, the people of the city were bringing some cattle to offer as sacrifices, when the Scripture says that: 14“the apostles ... tore their robes and rushed out into the crowd, crying out 15and saying, ‘Men, why are you doing these things? We are also men of the same nature as you, and preach the gospel to you that you should turn from these VAIN (literally, these worthless) things to a living God, who made the heaven and the earth and the sea and all that is in them” (c.f. Acts 14:14-15). Here we see that Paul and Barnabas were insisting that the worship of idols, and of themselves as men, was “worthless” because it could not produce the desired result – in other words, it could not make men right with God⁷ – it was not the kind of worship that pleases God.

James uses that same Greek word here in our text to say that so far as the matter of a man’s relationship with God is concerned, superficial religious activity of the kind we have been looking at this morning is utterly “worthless” (c.f. James 1:26). It’s worthless to the man – and it’s worthless to God. It is worthless to the man because it does not appease God’s wrath against him on account of his sins – and it is worthless to God because He receives no honor or glory from it.

Such is the nature of every form or expression of false religion – it cannot produce the desired results – for it is neither pleasing to God, nor a blessing to man.

(2) The other picture in our text is that of true religion – for James goes on to say in verse twenty-seven: “Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress, and to keep oneself unstained by the world” (c.f. James 1:27).

Earlier in verse twenty-two James exhorted us Christians to be “doers of the word, and not merely hearers” (c.f. James 1:22) – i.e. to be people who not only read God’s word for ourselves and listen to it being preached, but who take what we’ve heard and learned and put it into practice. Now, here in verse twenty-seven, James gives us some practical examples of how we can do that – of things we ought to be doing because God’s word commands us and teaches us to do them. As Jesus said: “blessed are those who hear the word of God AND OBSERVE IT” (c.f. Luke 11:28) – and again: “Everyone who hears these words of Mine AND ACTS ON THEM, may be compared to a wise man who built his house on the rock” (c.f. Matthew 7:24).

I shouldn’t have to say this next thing, but I’d better just to be safe. James is NOT giving us a definitive description⁸ of “pure and undefiled religion” (c.f. James 1:27). He’s NOT suggesting that the sum total of being a Christian consists of just two things – doing good to orphans and widows, and steering clear of gross sin⁹ (c.f. James 1:27). It certainly involves those things – but he’s NOT saying Christianity is a minimalist faith – that all it takes to have a clear conscious before God is a few good deeds here and there, and not be a mass-murderer or serial-adulterer.⁹

You and I cannot DO anything ourselves to become a Christian. The only way to become a Christian is by an elective work of God’s grace, through the free gift of faith (c.f. Ephesians 2:8-9) – whereby He enables us to repent of our sins and profess faith in Jesus Christ (c.f. I John 5:11-12). To put it another way, salvation is God’s work on our behalf – not our work on our behalf. It’s God’s work in us – not our work in us.

Once we have been saved by grace through faith, however, a certain life-style will result (c.f. Ephesians 2:10) – a certain way of living will follow – and James gives us a representative example of what that life-style will look like, saying that it should include (but not be limited to) “visiting orphans and widows in their distress, and keeping ourselves unstained by the world” (c.f. James 1:27).

(a) True religion will manifest itself in at least two basic ways – the first being practical helpfulness.¹⁰ Hence, James says the kind of religion that’s “pure and undefiled ... in the sight of our God and Father” will consist of “visit(ing) orphans and widows in their distress” (c.f. James 1:27).

In this instance, the idea of “visiting” involves more than stopping by for coffee and conversation. That’s certainly included – but it’s not the whole story. The idea really has to do with taking care of others – with speaking up for their rights – with getting involved in their lives, and/or helping them in whatever way is needed.¹¹ Hence, Scripture talks about “defend(ing) the orphan, (and) plead(ing) for the widow” (c.f. Isaiah 1:17) – and says that we are to imitate our heavenly Father by being “a father (to) the fatherless and (an advocate) for the widows” (c.f. Psalm 68:5).

Nor is this kind of “involved visiting” restricted to literal orphans and widows – because in Scripture they are really representative of anyone we encounter who’s in need. Widows and orphans are symbolic of anyone we come into contact with who is suffering because of circumstances that have overtaken them.¹⁰ Perhaps it’s a large family with a low income – perhaps it’s someone suffering from a chronic illness, or sudden bereavement – perhaps it’s someone suffering the effects of discrimination, or mental illness, or unemployment.¹²

The Good Samaritan is an example of what we’re talking about here (c.f. Luke 10:30-37) – for the man he stopped to help was neither a literal orphan nor a literal widow – BUT, he was someone who needed practical help, which the Samaritan stopped and gave. I don’t know if you remember Jesus’ final words of application or not – but what He said was this: “Go and do the same” (v. 37) – “Go and do what the Samaritan did” – “Go and offer practical help to those the Sovereign Ruler of heaven and earth puts in your path.”

The kind of visiting James speaks of in verse twenty-seven is not restricted to orphans and widows – but it certainly includes them (c.f. James 1:27). We don’t have any literal orphans that I know of – but we do have literal widows and widowers – many of whom need practical help from time to time. They need the “coffee and conversation” kind of visits, to be sure (nor should we under estimate the value of such visits) – but they also need the kinds of visits that help them in a variety of practical ways. Nor is this something we can pawn off on the Deacons – although they can certainly lead the way, and/or help organize practical projects that involve more than one person can do. This is also not something we should pass off to the youth and their parents, saying it will do the kids good to go rake leaves in a widow’s yard, or paint a fence, or whatever. Visiting orphans and widows in their distress is something every member of the church ought to be involved in! So look around, and see who you can help! Look around and see who is being overlooked, and then make them your own personal ministry. Don’t wait for the Deacons or Elders to organize a project – take the initiative yourself. For, as John Blanchard said, “no amount of attendance at church services (or small group bible studies) will absolve (us) or (our) responsibility to prove (our) faith by helping those in need (both inside and outside the church).”12

(b) So, practical helpfulness is one way true religion manifests itself. The other way it does so is by personal holiness¹² – hence, James says (in the last part of verse twenty-seven): “Pure and undefiled religion in the sight of our God and Father is this ... to keep oneself unstained by the world” (c.f. James 1:27).

When James speaks of “the world” (c.f. James 1:27) he’s not referring to this physical earth per se – this planet on which we live – rather, he uses it in the same sense as other biblical writers to refer to the immoral values, vain philosophies, and twisted ethics¹³ of sinful men living in a fallen world. Apart from faith in Jesus Christ, the world of fallen men can be summed up by these words from the Book of Genesis, where Moses said that prior to the Flood, “the Lord saw that the wickedness of man was great on the earth, and that EVERY INTENT of the thoughts of his heart was ONLY EVIL CONTINUALLY” (c.f. Genesis 6:5) – and also from Psalm Fourteen, where David wrote that, apart from faith in Christ, all men have: “turned aside, together they have become CORRUPT; there is no one who does good, NOT EVEN ONE” (c.f. Psalm 14:3).

This, in a nutshell, is the world we live in – “the world” whose “stains” James says we should strive to avoid – whose “stains” include things like immorality and dishonesty, selfishness and greed, violence and envy, arrogance and cruelty, materialism and obsessions with pleasure, and of course a careless or calculated rejection of God.¹⁴

But, even when we aren’t directly involved, our minds and hearts are being constantly bombard by these things through the various mediums of television and music, art and literature – even the ideas and speech patterns of the people we work with, or go to school with can “stain” us. To be sure, there are certain things we can do to try and minimize their effects – but we are foolish if we think we can live in this kind of atmosphere, and breath it fumes every day, and not be affected by it.¹⁴

When James says we are to “keep ourselves unstained by the world” (c.f. James 1:27), he’s not suggesting we can do this on our own – on the contrary, we need Christ’s help – indeed, we MUST have His help if we are to have any hope of success. Here, then, is one of those mysteries Scripture addresses elsewhere – like in the little Book of Jude, where verses twenty and twenty-one tell us to “build ourselves up in our most holy faith”, and to “keep ourselves in the love of God” (c.f. Jude 1:20-21) – while three verses later we’re told that “only God is able to keep us from stumbling” (c.f. Jude 1:24).¹⁴

Applying this mystery to our text, we see that we are to do all we can to keep ourselves “unstained by the world” (c.f. James 1:27) – while also realizing that our success ultimately depends on Christ’s enabling grace! Nor is it a matter of one or the other, but of both – even though God’s sovereignty always takes priority. Hence, the mystery!

What, then, should we be doing to keep ourselves from being “stained by the world” (c.f. James 1:27)? Negatively, we need to reject its standards – i.e. we should not be taking our cue from the moral and ethical standards of the mass media, Hollywood, various social groups, or even our favorite political party. We are to resist their temptations, and repel their pressures.¹⁵ The fact everybody is doing it doesn’t mean we should do it – nor is the majority always right.

Positively, we must give unwearied attention to the word of God – not only in terms of hearing it, but also in terms of doing it (c.f. James 1:22). We must be about the business of reforming our lives by obeying the doctrines found in the Scriptures of the Old and New Testaments. We must remember that we are under divine orders to imitate Jesus Christ, and live godly lives – that we can never for a single moment escape the responsibility placed on us as children of God – a responsibility summed up by the command that says: “You shall be holy, for I the Lord your God am holy” (c.f. Leviticus 19:2; I Peter 1:16).¹⁶

That, beloved – when properly understood and applied – is the essence of true religion!