THE “DON’T” AND “DO” OF TRUE RELIGION – James 1:26-27

Posted by Pastor Greg Allen on April 25, 2012 under AM Bible Study |

AM Bible Study Group; April 25, 2012

James 1:26-27

Theme: James teaches about “pure and undefiled” religion in terms of what it isn’t and what it is.

For Pastor James, our Christian faith is something that is to be put into practice. We’re to put aside all of the residue of sin in our lives, and be open to hearing the word of God (vv. 19-21); and then make sure we’re not merely hearers of the the word, but doers of it (vv. 22-25).

In verses 26-27, James carries on this theme by discussion how true “religion” is to show itself. The word he uses for “religion” is one that refers to outward expressions of our spirituality. He isn’t talking about someone being a Christian, because that involves an inward transformation and speaks of what someone “is”. But the word James uses, thrêskos, speaks of what someone “does”. Paul used this word when he argued that “according to the strictest sect of our religion I lived a Pharisee” (Acts 26:5)—that is, according to an outward, measurable conduct of religions devotion.

James addresses “pure and undefiled religion” from two standpoints—first in terms of what it isn’t (v. 26), and then in terms of what it is (v. 27)—or, as we might put it, the “don’t” and the “do” of true religion.

I. THE “DON’T” OF RELIGION (v. 26).

A. James lets his readers know, first of all, that they can think themselves “religious”, and yet be quite deceived. “If anyone among you thinks he is religious, and does not bridle his tongue but deceives his own heart . . .” James says that such a person only “thinks” themselves religious (or “seems” or “considers himself” to be so). In other words, such a person thinks themselves to be something because of what they “do”; but that they are deceived in this, because what they really “are” is betrayed by the way they use their tongues. They are self-deceived.

B. This is because the quality of our “religion” is revealed in the control of our tongue. He speaks here of someone who “thinks he is religious and does not bridle his tongue . . .” To “bridle” the tongue is a figure of speech for bringing the tongue under control. But it isn’t that James is saying, “Control your tongue and all will be well.” The real issue is what is in the heart, which is only being revealed by the tongue. As Proverbs 4:23 warns, “Keep your heart with all diligence, for out of it spring the issues of life.” And as our Lord said, ““What comes out of a man, that defiles a man. For from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetousness, wickedness, deceit, lewdness, an evil eye, blasphemy, pride, foolishness. All these evil things come from within and defile a man” (Mark 7:20-23; see also Luke 6:43-45). And because the word James uses for “bridle” is put in the present tense, this refers to an ongoing practice of “bridling”. We will occasionally use our tongues wrongly; but the true test of our religion is in our practice. Do we confess our sins of the tongue and repent of them? Or do sins with the tongue characterize our regular habit of life?

C. Therefore, “religion” without true “tongue-control” is worthless. As James puts it, “this ones religion is useless.” It does not accomplishing what the one professing to have it thinks it accomplishes. It is a “vain” or “ineffective” or “useless” profession of religion because the produce of the mouth betrays what’s really in the heart—such things as lying (which the Lord hates; see Proverbs 6:16-19), corrupt or “rotten” talk (which grieves the Holy Spirit; see Ephesians 4:29-30), false oaths (which proceed from the evil one; see Matthew 5:33-37), speaking evil of another (which is the same as sitting in judgment of God’s law; see James 4:11-12), and filthy talk (which is unbefitting of saints; see Ephesians 5:3-5). The more truly “religious” we are, the more sensitive we will be to the sins of our our mouths (see Isaiah 6:5). And the place to begin is not by cleaning up our mouth, but by confessing the sin in our hearts.

II. THE “DO” OF RELIGION (v. 27).

A. It’s not enough to simply state the ‘negative’—that is, what a man must not do, and thus not be hurting others and making his religion worthless. As a good pastor, James sets forth a ‘positive’ with respect to “religion”—that is, what a man must do to do good to others in a active, practical sense, and thus prove his religious life to be “pure and undefiled”. And so, he goes on to write, “Pure and undefiled religion before God and the Father is this . . .” The two words “pure and undefiled” are meant to express the same thing—one positively and the other negatively—as the two “side” of the same “coin”. When we speak of something as “pure and undefiled”, we mean first that it is the real and essential thing, and second that there’s nothing mixed into it that will lower its quality. “Religion” that is “pure and undefiled” would mean acts of religious practice that are the “real and essential” outward demonstration of a reverent attitude toward God and of a heart that’s truly touched by His grace—with nothing mixed in it that would lower its quality.

B. Note that it must be pure and undefiled “in the sight of our God and Father”. Our “religion”—because it is an outward expression—can measure up to a standard that satisfies ourselves. But we can easily deceive ourselves in this. To be what it should be, it must be pure and undefiled in the sight of “God” (which points us to the sort of sovereign and righteous Judge that He is) and “our Father” (which points us to His compassion and mercy).

C. As James goes on to say, to be an expression of religion that would be accepted by God as “pure and undefiled”, it must be “. . . to visit orphans and widows in their trouble, and to keep oneself unspotted from the world.” It must therefore involve two broad characteristics:

1. It must be characterized by an open hand to those in need. To “visit” is a figure of speech for coming to someone in their distress and doing what is necessary to minister comfort and relief to them. To “visit” those in need implies effort on our part; and in this case, it’s directed toward those who are the weakest and most needy and least capable of doing anything in return. It’s a vivid way of describing practical acts of mercy and kindness.

2. It must also be characterized by a holy life. It keeps itself free from the sinful draw of this world’s system of sinful values and priorities (see 1 John 2:15-17; James 4:1-6).

D. These two things must not be separated. Some folks have an open hand in relation to the needs of others, but an unholy grasp on the lusts of this world. Others have a holy life in relation to the world, but keep a tightly closed hand toward those in need. It’s necessary that both things be occurring for religion to be “pure and undefiled”. James’ words about these two “characteristics” is not meant to say all that’s involved in true religion. It doesn’t, for example, mention faith or worship or humility or prayer. But these two characteristics encompass two main areas in relation to our contacts with others when it comes to the outward expression of what we call “religion”.