DECEPTION OF THE RELIGIOUS: JAMES 1:26-27

Verses 26-27: 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. 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.

In these last two verses of chapter one, James illustrates three essential qualities of pure religion: a bridled tongue (vs. 26); visiting the orphans and widows and keeping unstained by the world (vs. 27).

First the words ‘religion’ and ‘religious’ need to be explained. This is the only time in the New Testament that the form of these words is used. It is defined as the diligent performer of divinely ascribed duties of outward service to God.1 The key point being made here is that the external practice of service toward God should reflect the internal characteristics of godliness in every aspect of the believer’s life. And this would include, as indicated here, the tongue.

James will revisit this issue of the tongue in chapter 3, but on this occasion he is most likely referring to the anger and the filthiness and wickedness as previously mentioned in verses 20-21. James asserts that believers who considers themselves being diligent in serving the Lord and yet commit sins of the tongue are deluding themselves. And as a witness to others, believers and unbelievers alike, it characterizes a dishonest personality, and James has already stated that a double-minded man is “unstable in all his ways” (vs. 8).

The bottom line pertaining to this type of religion: it is worthless, vain, and empty. Spiros Zodhiates characterizes it as “building houses on sand, chasing the wind, shooting at stars, pursuing one’s own shadow.”2 The life of such a believer is counterproductive—they produce no divine good and Jesus Christ is not glorified. 

The external practice of our faith, which James labels our ‘religion,’ is to be ‘pure’ and ‘undefiled.’ Pure in a spiritual sense means to be free from sinfulness, because of the internal thought process that contemplates and disallows sin to characterize the believers’ external actions. Undefiled is a Greek synonym of pure, it lends itself to the idea of “the absence of anything that would constitute guilt before God.”3

But this may go much deeper. What do we base our religion upon? The external practice of our faith must be grounded upon the Word of God. Our understanding of His truth must not be tainted or corrupted by false doctrine. James has already stated that we were brought forth by His Word of truth (1:18); that the Word has been implanted (1:21); that we should be doers of the Word (1:23) and look intently into the Word (1:25). So it stands to reason that in order for us to perform the external practice of our faith that it is essential to have an untainted understanding of His truth.

Also, it is important to note, as James states, that our entire life of faith is never hidden from our God, our Creator. We do not live in a vacuum. All of our endeavors in this life, good or evil, are performed “in the sight of our God and Father.”

Now James provides us with the last two essential qualities of pure religion. He mentioned the first one in vs. 26, a bridled tongue. The next two demonstrate some practical examples of what it would look like to perform the external practice of our faith.

First, to visit orphans and widows. These were probably the most overlooked people in the ancient world. The Lord extended a special protection over them. Since the estate of a man upon his death would be passed down to his son, the wife would be widowed and oftentimes neglected. The Lord stated that they were to be cared for and be allowed to glean the fields, the orchards and the vineyards after the harvest:

The orphan and the widow who are in your town, shall come and eat and be satisfied, in order that the Lord your God may bless you in all the work of your hand which you do. (Deuteronomy 14:29b; cf. Deuteronomy 24:19–22)

The treatment of widows by the Jewish religious leaders was condemned by the Lord Jesus:

“Beware of the scribes…who devour widows’ houses, and for appearance’s sake offer long prayers. These will receive greater condemnation.” (Luke 20:46-47)

To visit orphans and widows in their time of distress is an act of love, which is only one of the evidences of the external practice of our faith. However, this does not imply that this is the exclusive example of our practice. Paul explains in greater detail these evidences, describing them as the fruit of the Spirit:

But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such things there is no law. (Galatians 5:22-23)

The last essential quality of pure religion is to “keep oneself unstained by the world.” The verb ‘keep’ has the idea of guarding or watching over. The point being is that we are to be constantly on the guard so that we are not stained by this world. R.C.H. Lenski has aptly defined ‘the world’ as:

“…a designation for the ungodly, unbelieving mass of men…The world is vile and foul; to guard oneself unspotted means that none of this uncleanness lodges permanently in our hearts and souls.”4

So, what’s so bad about this world? Scripture tells us that the world about us is a spiritual battlefield, and we are embroiled in this conflict whether we realize it or desire to remain oblivious. For the apostle Paul stated:

For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places. (Ephesians 6:12)

This is the reason why the apostle John commands us:

Do not love the world nor the things in the world. If anyone loves the world, the love of the Father is not in him. For all that is in the world, the lust of the flesh and the lust of the eyes and the boastful pride of life, is not from the Father, but is from the world. (1 John 2:15-16)

The world offers a philosophy of life in contrast to the Biblical meaning of life and the existence of man. The unbelieving world acquires their meaning of this life from the ‘forces of darkness’—Satan and his demons, influencing the lives of mankind. However, believers are supposed to acquire the meaning of their lives from the Word of God.

Lewis Sperry Chafer succinctly sums this up:

The cosmos [world/kósmos] is a vast order or system that Satan has promoted, which conforms to his ideals, aims, and methods. It is civilization now functioning apart from God—a civilization in which none of its promoters really expect God to share, who assign to God no consideration in respect to their projects; nor do they ascribe any causativity to Him. This system embraces its godless governments, conflicts, armaments, jealousies, its education, culture, religions of morality, and pride. It is that sphere in which man lives. It is what he sees, what he employs. To the uncounted multitude it is all they ever know so long as they live on this earth. It is properly styled the satanic system, which phrase is in many instances a justified interpretation of the so-meaningful word, cosmos. It is literally a cosmos diabolicus.5

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[1] Zodhiates, S. (2000). θρῆσκος, The Complete Word Study Dictionary: New Testament, Chattanooga, TN: AMG Publishers, G2357.

[2] Zodhiates, G3152

[3] Packer, James I. (1986) ἀμίαντος, In The New International Dictionary of New Testament Theology (Colin Brown, Ed.), Grand Rapids: Zondervan. 1.448.

[4] Lenski, R.C.H. (2001). Commentary on the New Testament. Hendrickson Publishers, Inc, 10.561.

[5] Chafer, L.S., (1976), Systematic Theology, Dallas, TX: Dallas Seminary Press, 2.77-78.

 

© 2023 David M. Rossi

LOOKING AT THE PERFECT LAW: JAMES 1:25

  
VERSE 25
But one who looks intently at the perfect law, the law of liberty, and abides by it, not having become a forgetful hearer but an effectual doer, this man will be blessed in what he does.

In contrast to the man who contemplates his ‘face at birth’ in the mirror (1:23), we now consider the man who ‘looks intently’1 at the perfect law. The Greek word for looks intently “denotes penetrating absorption;”2 To stoop down near or by something, [to] bend forward or near in order to look at something more closely.3

   And when ‘looks intently’ is connected with the action verb ‘abides by it’4 it is “clear that this is not a fleeting glance.”5 So, instead of reflecting upon himself, this man makes a serious effort to examine the Word of God and then continuing to employ his attention and energy to the application of what he learns.

   The ‘word implanted’ in verse 21 is now further defined as ‘the perfect law of liberty.’ It is deemed perfect because it is complete and sufficient for all of the believers’ needs. It is the righteous principles divinely designed to guide the believer in how to live the Christian life. Since only a God Who is perfect is able to devised a perfect plan for salvation, it stands to reason that He would also provide a perfect set of principles that would enable the believer to successfully live a life that is pleasing to Him.

   To broaden its meaning, this ‘perfect law’ is a law that is characterized by liberty – freedom from an oppressive legalistic system, like the Jewish rabbinical laws, or the system of taboos in some Christian denominations today. Further, it is “the freedom which stands in contrast to the constraint of the Mosaic law, looked upon as slavery Galatians 2:4; 5:1.”6 The freedom we have today in this age is based upon the grace provision of God. We do not work to earn our salvation – He already provided the work necessary – and He freely gives us all things (Romans 8:32).

   James says that this person who looks intently at the perfect law has not become a forgetful hearer. This act of hearing is not limited to a person listening to the teaching of the Word from a pastor-teacher. Whenever a believer reads the Word, it is the same as ‘hearing’ the voice of God, since, as Jesus stated, the Word comes from “mouth of God” (Matthew 4:4). The genius of God’s plan for teaching His Word rests in the fact that when the believer believes what he is taught, then his understanding becomes clearer when reading God’s Word.

   Of equal importance, this person is characterized as one who has become an effectual doer. The word ‘effectual’ conveys the idea of capable, effective or successful. Certainly, our work of service for the Lord should ideally be effectual, but the use of the word ‘effectual’ here is a translator’s interpretation. The literal translation is: a doer who acts.7 In particular, it signifies one who is obedient in thought, word and deed to the revealed plan of God for his life. Combine this obedience with the empowerment of the Holy Spirit in the life of the believer, and the ideal of producing effectual work can be realized.

   And finally, there is a promise that the doer who acts “will be blessed in what he does.” It might be asked as to what this mean to “be blessed.” To be blessed is not someone being sprinkled with holy water or a verbal praise as some might suppose. But Albert Barnes has aptly stated what it means:

It will produce peace of conscience; it will impart happiness of a high order to his mind; it will exert a good influence over his whole soul.8

   These three verses, James 1:23-25, are a validation of how essential it is for the believer not to look inward for truth, but to be engaged intently with the Word of God to discover the freedom and essential empowerment that is crucial for becoming an effective member of the Body of Christ.

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[1] Parakúptō in the Greek [παρακύπτω] an Aorist Active Participle

[2] G. Kittel, G. W. Bromiley, G. Friedrich, G. W. Bromiley & G. Friedrich, Ed. (1964). Theological Dictionary of the New Testament, Grand Rapids, MI: Eerdmans, 5.815.

[3] Zodhiates, S. (2000). The Complete Word Study Dictionary: New Testament. Chattanooga, TN: AMG Publishers, G3869

[4] Paraménō in the Greek [παραμένω] an Aorist Active Participle

[5] Kittel, 5.815.

[6]Arndt, W., Gingrich, F. W. & Bauer, W. (1957). A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Chicago: University of Chicago Press, p. 250.

[7] The Holy Bible: English Standard Version. (2001). Wheaton: Standard Bible Society, James 1:25.

[8] Barnes, Albert (2005) Notes on the New Testament, Grand Rapids, MI: Baker Books, James 1:25.

 

© 2023 David M. Rossi

DOERS OF THE WORD: JAMES 1:22-24

Verses 22-24: But prove yourselves doers of the word, and not merely hearers who delude themselves. For if anyone is a hearer of the word and not a doer, he is like a man who looks at his natural face in a mirror; for once he has looked at himself and gone away, he has immediately forgotten what kind of person he was.

In these verses, James’ objective is to ensure that there is no misunderstanding of the believers’ responsibility in studying Scripture. His command, ‘prove yourselves,’ is one word in the Greek meaning to come into being, to become something which was not before. It could literally be translated: keep on becoming doers of the Word. Those who James addressed were not doers of the Word, as their reaction to trials demonstrated. But now, they need to receive the implanted Word, not merely as a hearer, but as a doer—a responder to the Word by demonstrating obedience.

It is important to note that the ‘hearer’ James is referring to is a believer who is content to read and listen to God’s Word without it motivating them to produce the righteousness of God. Following this self-imposed ritual, they are deluded into believing that they are doers of the Word and have done all that is necessary for successfully living the Christian life. This self-delusion constitutes a reasoning against what is truth and hence a distortion of Scripture. For James maintains that the Christian must not be simply a hearer but also a doer of the Word. That means specifically allowing Scripture its work of transforming and renewing the mind (Romans 12:2) enabling the believer to apply the doctrines of Scripture to the events of their lives. This takes self-discipline by submitting to the teaching of doctrine from a pastor-teacher and personal study and not by merely reading Scripture. No believer is an island in Christianity. The role of the pastor-teacher has been divinely instituted for a specific purpose: that believer should be prepared for the work of service, specifically producing the righteousness of God.

And He gave some as apostles, and some as prophets, and some as evangelists, and some as pastors and teachers, for the equipping of the saints for the work of service, to the building up of the body of Christ. (Ephesians 4:11-12)

This sets the stage for what will be explained further, but our response to trials is the point being made now—that a doer of the Word should know that God is not to be blamed of or accused of causing the trials of our lives.

The Mirror of Delusion

 James likens the believer who is merely a hearer of the Word and not a doer as a man who not just ‘looks’ but is considering and contemplating his natural face in a mirror. An enhanced translation of this phrase ‘natural face’ can be rendered: the face he was born with.1 What does James means by this? The face of his birth is a face of innocence; the belief of having no guilt and no conviction of wrong-doing. It is true that once a person has accepted Christ as his Savior they are forgiven of all past sins. But this man has deluded himself, he believes that he continually has a clean slate, just like he did on the day he was born innocent of all sinful activity.

Now we see that once this man has contemplated his ‘face of birth’ in the mirror and gone away he instantly forgets what kind of person he was. The word was is the key to understanding this verse. What kind of person ‘was’ this man? He may have been innocent of sinful behavior on the day he was born, but after salvation this may be a different story. For James asserts that now, as a Christian, he is still acting out his unbelief status: unable to overcome trials; being admonished to put aside various evils; and to be slow to anger in response trials. These are not examples of a changed life. These represent the kind of man that he ‘was.’ What he has forgotten is the kind of man that needs to be by being changed into a new man in the likeness of Christ.This is exactly what the Apostle Paul proclaimed: 

But we all, with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as from the Lord, the Spirit. (2 Corinthians 3:18; read the entire chapter 3)

It is unfortunate that many who have professed faith in Christ as their Savior, never move on to that phase in their Christian life, the renewing of the kind of person that they once were. This is the result of a gospel message that only emphasizes insurance from eternal damnation and neglects a complete delineation of Biblical salvation. It is not merely ‘fire’ insurance; it is more than that—it is a relationship with the Creator. And like all relationships in life, it must be cultivated. If we are truly desirous of knowing God and cultivating our relationship with Him, we must do so on God’s terms. He has revealed Himself is through His Word and therefore, it is vitally essential for the believer to study His Word. This is the intent of His Word: “for teaching, for reproof, for correction, for training in righteousness” (2 Timothy 3:16). And the writer to the Hebrews stated:

For the Word of God is living and active and sharper than any two-edged sword, and piercing as far as the division of soul and spirit, of both joints and marrow, and able to judge the thoughts and intentions of the heart. (Hebrews 4:12)

These two citations explain the purpose and the method employed by God’s Word in the life of the believer, to enable him to become an effective doer of the Word.

But if the believer is only a hearer (reads Scripture, listens to the Sunday lessons, etc.) and considers that that is all there is to living the Christian life, he remains ignorant of the purpose of Scripture. It is meant to convince the believer that he is not innocent and that he must contemplate the character of Christ and seek to emulate Him by his life, by being a doer of the Word. For Paul clearly explains that this is God’s desired outcome for the study of Scripture:

So that the man of God may be adequate, equipped for every good work. (2 Timothy 3:17)

In contrast, the ‘mirror’ we should be looking into is the Word of God. When we look into His Word it ought to reflect the renewed man, who now replicates the righteous character of Christ.2 And if we do not measure up to His character, we should become motivated to seek God’s instructions for training in righteousness.

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[1] Vincent, Marvin R. (n/d). Word Studies in the New Testament. Peabody, MA: Hendrickson, 1.734.

[2] See also Ephesians 4:23-24; 2 Corinthians 5:17

 

© 2023 David M. Rossi

The Purpose and Mission of the Church

   In 1 Timothy 3:14-15, immediately following Paul’s instructions for church members – men, women, bishops, and deacons (2:1-3:13) – he states his intention for writing:

I am writing these things to you, hoping to come to you before long; but in case I am delayed, I write so that you will know how one ought to conduct himself in the household of God, which is the church of the living God, the pillar and support of the truth. [NASB]

   An examination of this passage reveals the importance of why believers need to function according to the intended plan of God. This is meant not merely for each individual of the local, visible church, but for the entire invisible Church, in order to attain the unified witness needed in the Body of Christ.

   Paul begins his exhortation in verse 15 when he explains that he has written so that they might “know how one ought to conduct himself.” The verb ‘ought’[1] is explained by Arndt and Gingrich to convey the idea: “It is necessary, one must or has to, denoting compulsion of any kind.”^[2]

   Spiros Zodhiates further states that this word implies “That which must be done from a sense of duty.”^[3] He further supports this by citing its usage in the following passages: Matt. 26:35; Mark 14:31; Luke 2:49; 4:43; John 3:7, 30; 1 Cor. 11:19; Heb. 9:26.

   Therefore, Paul is asserting that believers should have a sense of duty, and a compulsion to conduct themselves based on the guidelines which he has laid out in chapters 2 and 3. He supports his directive with two indisputable facts.

   First, he declares that believers are “in the household of God.” This is not an isolated reference; it is a unique designation for this age, clarified by Paul when he states that it is “the church^[4] of the living God”, comprised of those who have been called out to become the mystical Body of Christ (1 Corinthians 12:27; Ephesians 1:22-23, 4:12; Colossians 1:18, 24).

   Further evidence of this is provided by the writer of Hebrews when he stated that “Christ was faithful as a Son over His [God’s] house – whose house we are” (Hebrews 3:6). And Peter declares that “it is time for judgment to begin with the household of God” (1 Peter 4:17).

   Being in this household of God is a place of great honor and privilege. And like a typical household there is order: the Father is the head and we are His children. This wonderful relationship that we are a part of is illustrated further by the apostle John:

See how great a love the Father has bestowed on us, that we would be called children of God. (1 John 3:1)

   In this household we have the love of the Father and the absolute confidence (the eternal hope) that “when He appears, we will be like Him, because we will see Him just as He is” (1 John 3:2). John’s conclusion resonates Paul’s urging of “how one ought to conduct himself”:

“And everyone who has this hope fixed on Him purifies himself, just as He is pure.” (1 John 3:3)

   Dr. R.M.L. Waugh observes that “Just as sons and daughters reveal striking resemblances to their parents and express many of their qualities of character, so with those who are born of God.”[5]

   With these details of our position in this blessed household of God, it only makes sense that the apostle Paul would exhort us to conduct our lives within the parameters he has defined so that our lives will be pure[6], like He is.

   Secondly, Paul declares that we are “the pillar and support of the truth.” The imagery is astounding, to say the least. The pillar and support refers to an architectural structure, and the meaning of the Greek words from which they are translated is instructive:

·     Pillar (στύλος/stúlos) means “A pillar or column which stands by itself or supports a building.”[7]

·     Support (ἑδραίωμα/hedraíōma) means foundation. Or stated by Vine, it is “a support, bulwark, stay...is translated ‘ground’ in 1 Tim. 3:15 [KJV].”[8]

To visualize this consider the diagram:

I Timothy 3:15

    We, the Household of God, the Church of the living God, are the pillar of the Apostle Paul’s architectural imagery. We are also the support, the foundation – a foundation based firmly on those who have placed their faith in Jesus Christ.     We have been chosen to uphold and proclaim the truth – to be the standard bearers of His truth.

   In the original Greek text, the word for truth is accompanied with an article which serves to underscore the identity of the word. Three aspects of Biblical truth can be explained as follows:

   ^①Truth: an attribute of the Living God. David asserted that God the Father is the “God of truth” (Psalm 31:5). L.S. Chafer states the importance of this attribute: “Apart from the element of truth in God there would be no certainty whatsoever in this life, and men would wander on in comfortless perplexity not knowing whence they came or whither they are going.”[9]

   The character of God is the embodiment of absolute truth. He is not just someone who cannot lie (Hebrews 6:18; Titus 1:2), but the One who provides the basis for creation and the existence of reality as opposed to the human viewpoint of how the universe came to be.

   ^②The personification of truth: the incarnate Jesus Christ (Hebrews 1:2), the unique person of the universe, Who provided salvation for all.  For Christ proclaimed to be “The way, and the truth, and the life” (John 14:6), and Paul declared that “truth is in Jesus” (Ephesians 4:21).

   ^③The written truth, the Scriptures inspired by the Holy Spirit, the Word of God. The Psalmist attested this when he wrote: “The sum of Your word is truth” (Psalm 119:160). Paul wrote that the Scriptures are “the word of truth” (2 Timothy 2:15) as did James (1:18).

   Why then would Paul insist that the church be compelled to uphold and proclaim the truth? Because of the heresies and apostasy which were coming which he mentions in 4:1-3. We are here on earth to safeguard God’s truth from heresies influenced by the Satanic deceitful spirits and from apostasy, the doctrine of demons.

   And sadly, heresy and apostasy are in our midst today. It has crept into the church like savage wolves (Acts20:29-30) just as Paul had predicted. The evidence of this is the watering down of the truth of God’s Word to accommodate personal preferences and to appease an errant and wicked culture.

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[1] δεῖ - Present Active Indicative

^[2] Arndt, W., Gingrich, F. W., Danker, F. W., & Bauer, W. (1979). A Greek-English Lexicon of the New Testament And Other Early Christian Literature,  Chicago: University of Chicago Press, p. 172.

^[3] Zodhiates, S. (2000). The Complete Word Study Dictionary: New Testament (electronic ed.). Chattanooga, TN: AMG Publishers, G1163

[4] Ἐκκλησία (ekklēsía) = the called out

[5] Waugh, R.M.L. (1953) The Preacher and His Greek Testament. London: The Epworth Press, p.26

[6] Ἁγνός (hagnós) = blameless, holy, i.e. sinless

[7] Zodhiates, G4769

[8] Vine, W. E., Unger, M. F., & White, W., Jr. (1996). Vine’s Complete Expository Dictionary of Old and New Testament Words. Nashville, TN: T. Nelson, Vol. 2, p. 283.

[9] Chafer, Lewis Sperry (1976) Systematic Theology, Dallas, TX: Dallas Seminary Press, 1.207