Father of Lights

James 1:17-27 "Father of Lights" Sunday January 5th, 2020. Safe Haven Worship Centre. James 1:17-27 [17] Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change. [18] Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures. [19] Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger; [20] for the anger of man does not produce the righteousness of God. [21] Therefore put away all filthiness and rampant wickedness and receive with meekness the implanted word, which is able to save your souls. [22] But be doers of the word, and not hearers only, deceiving yourselves. [23] For if anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face in a mirror. [24] For he looks at himself and goes away and at once forgets what he was like. [25] But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing. [26] If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person's religion is worthless. [27] Religion that is pure and undefiled before God, the Father, is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world. (ESV) If you got together with your extended family over the Christmas holidays, you will know that it is common at a time like this to compare how siblings look. Some tend to look like their mother, others like their father, some have mannerisms and temperaments that are similar, while others have similar interests or occupations. In Gen 1:26–27 we see that humans are made: imago Dei, in the image or God, reflecting the divine likeness. We must ask therefore, in which ways are we reflecting the image of God? Can we tarnish this image and how does God, who can be described as the "Father of Lights" have His image reflect in us because of His light? To answer these questions we must first ask who is this Father of Lights: As James 1:17 says "every good gift and every perfect gift is from above: which means that the perfect, flawless, holy goodness of God results in His doing and giving only what reflects His perfect holiness and truth. His works reflect His character. Negatively, James is saying that, from our temptation to execution, God has absolutely no responsibility for sin. Positively, he is saying that God has complete responsibility for every good gift, and that every perfect gift that exists has come down from above. The Father of lights was an ancient Jewish title for God, referring to Him as Creator, as the great Giver of light, in the form of the sun, moon, and stars (cf. Gen. 1:14–19). Unlike those sources of light, which, magnificent as they are, can nevertheless vary and will eventually fade, God’s character, power, wisdom, and love have no variation or shifting shadow. God’s benevolence is like a light which cannot be extinguished, eclipsed, or “shadowed out” in any way at all. The light of the sun may be blocked, for example, by some material object, so as to cast a shadow: indeed, for a time in an eclipse, the direct light of the sun (or moon) may be shut off from the observer. Nothing like that can block God’s light, interrupt the flow of His goodness, or put us “in shadow,” so that we are out of the reach of his “radiance.” It is not necessary to confine “shadow” to eclipses or any other specific sort of shadow. God’s light or radiance lets nothing stop it Horatius Bonar expresses a similar thought in his fine hymn: Light of the world! for ever, ever shining, There is no change in Thee; True Light of Life, all joy and health enshrining, Thou canst not fade nor flee. (Adamson, J. B. (1976). The Epistle of James. The New International Commentary on the New Testament (75). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.). In James 1:18 the phrase "of his own will" translates the aorist passive participle of the verb boulomai, which expresses the idea of the deliberate and specific exercise of volition. The phrase is also in the emphatic position in the Greek, reinforcing the truth that God’s sovereign and uninfluenced will is the source and basis of the new life. That "he brought us forth" is from the same verb rendered “gives birth” in verse 15. God always takes the initiative (AORIST PASSIVE [deponent] PARTICIPLE) in mankind’s situation and salvation (cf. John 6:44, 65; Rom. 9; Eph. 1:4; 2:8; I Pet. 1:3) (Utley, R. J. D. (2000). Vol. Volume 11: Jesus' Half-Brothers Speak: James and Jude. Study Guide Commentary Series (21). Marshall, Texas: Bible Lessons International.). By this spiritual birth we become His children—a relationship that can never be changed since a birth can never be undone (MacDonald, W., & Farstad, A. (1997). Believer's Bible Commentary : Old and New Testaments (Jas 1:18). Nashville: Thomas Nelson.). This happens "by the word of truth" that is, by the Word of God, by Scripture. Believers are born again, regenerated, through the use of God’s Word. The purpose of God’s generating act is contained in the clause opening εἰς τὸ εἶναι, “that we should be,” in the sense of our becoming all that God designed. The destiny is described in such a way as to fit the human creation, reflecting God’s image in the beginning (Gen 1:26). When James writes we, he is applying the term to the believers of that time, perhaps especially Jewish believers who were the first of the harvest of the gospel of Jesus Christ. They were the first of many more to come in the spiritual harvest God was beginning. Paul spoke of the household of Stephanas as being “the firstfruits of Achaia” (1 Cor. 16:15). When referring to people, His creatures means all who will be saved (cf. Acts 15:14–15). (Martin, R. P. (2002). Vol. 48: Word Biblical Commentary : James. Word Biblical Commentary (40). Dallas: Word, Incorporated.) James was us to understand and celebrate the wonder and privilege of being children whose Father is “the Father of Lights”. Someone shows that they are a follower of the "Father of Lights" through their: 1) Words (James 1:19-21), 2) Walk (James 1:22-25), and 3) Works (James 1:26-27) Believers show that they are a follower of the "Father of Lights" through their: 1) Words (James 1:19-21) James 1:19-21 [19] Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger; [20] for the anger of man does not produce the righteousness of God. [21] Therefore put away all filthiness and rampant wickedness and receive with meekness the implanted word, which is able to save your souls. (ESV) By addressing his hearers and readers in James 1:19 as my beloved brothers/brethren James clearly indicates his deep compassion and concern for them. Like every wise Christian teacher, he is not simply trying to convince their minds in a purely intellectual way but also is trying to reach their hearts. His affection for them is equally as strong as his obligation to them. In the second half of verse 19, James gives three important commands for the believer who is willing to receive God’s Word with submissiveness. All three are deceptively simple. First, we must be quick to hear, that is, be a careful listener, making sure that we pay attention in order to get the message right. Our age will not go down in history as ‘the age of hearing’. Adlai Stevenson once opened an address to students at Princeton with these words: ‘I understand I am here to speak and you are here to listen. Let’s hope we both finish at the same time.’ But the truth is, a lot of church attenders get through listening long before the pastor gets through preaching. Part of it is due to the short attention span created by the media. Another part (is that it takes focus and discipline to listen) (Ellsworth, R. (2009). Opening up James (56). Leominster: Day One Publications.).Simon Kistemaker says: “Listening is loving the neighbor as oneself; his concerns and problems are sufficiently important to be heard.” (Simon J. Kistemaker, Exposition of the Epistle of James and the Epistles of John (Grand Rapids, MI: Baker, 1986), p. 57.) Second, the believer who willingly receives the Word with submission must be slow to speak. This characteristic is a companion of the first. You cannot listen carefully while you are talking, or even while you are thinking about what to say. In this context, therefore, it seems that slow to speak includes the idea of being careful not to be thinking about one’s own thoughts and ideas while someone else is trying to express God’s. We cannot really hear God’s Word when our minds are on our own thoughts. Zeno, the stoic philosopher said, “We have two ears and one mouth, therefore we should listen twice as much as we speak.” The rabbis put it even better: “Men have two ears but one tongue, that they should hear more than they speak. The ears are always open, ever ready to receive instruction; but the tongue is surrounded with a double row of teeth to hedge it in, and keep it within proper bounds.” (John Blanchard, Truth for Life (West Sussex, England: H. E. Walter Ltd, 1982), p. 73.) Please turn to Ephesians 4 Third, the believer who willingly receives the Word with submission must be slow to anger. Anger is a very natural emotion that is an all but automatic response—even for believers who are not spiritually prepared—to anything or anyone that harms or displeases them. We rationalize our anger, calling it frankness or attributing it to our upbringing or the pressure we are under—but anger like this is sin (Hughes, R. K. (1991). James : Faith that works. Preaching the Word (66). Wheaton, Ill.: Crossway Books.). Paul cautioned the Ephesians: Ephesians 4:25-31 [25] Therefore, having put away falsehood, let each one of you speak the truth with his neighbor, for we are members one of another. [26] Be angry and do not sin; do not let the sun go down on your anger, [27]and give no opportunity to the devil. [28] Let the thief no longer steal, but rather let him labor, doing honest work with his own hands, so that he may have something to share with anyone in need. [29] Let no corrupting talk come out of your mouths, but only such as is good for building up, as fits the occasion, that it may give grace to those who hear. [30] And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. [31] Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. (ESV) • Our words matter to God. Not only in refraining from profane speech but active in building each other up. Personal anger, bitterness, and resentment can never serve the cause of Christ. As James 1:20 notes the anger of man does not produce/achieve the righteousness of God, that is, does not accomplish what is right in God’s eyes. That is especially true when the hostility is against the truth of God’s Word, for that in reality is against God Himself. The appropriate action is spelled out be James in James 1:21 to put away/aside all filthiness and rampant wickedness. In other words, to put aside [more literally, “having put away/aside”] all filthiness and rampant wickedness which is a condition for receiving the implanted word. Before God’s Word can produce His righteousness in us, we must renounce and put aside the sin in our lives that stands between us and that righteousness (cf. Eph. 4:22-24; Col. 3:8-10; Heb. 12:1; 1 Pet. 2:1-2). What are we to put aside: First Filthiness a word that translates rhuparia, which refers to any sort of moral defilement or impurity. It is closely related to a term used of wax in the ear, which impairs hearing, and is therefore especially appropriate in this context. Moral filthiness is a serious barrier to our clearly hearing and comprehending the Word of God. He uses the word filth figuratively to describe moral uncleanness (see Rev. 22:11). (Kistemaker, S. J., & Hendriksen, W. (1953-2001). Vol. 14: New Testament commentary : Exposition of James and the Epistles of John. New Testament Commentary (58). Grand Rapids: Baker Book House.). Second, we are to put away: “Wickedness” is from kakia, which denotes moral evil and corruption in general, especially in regard to intent. It pertains to sin that is deliberate and determined. Finally, James declares that true believers willingly receive God’s Word with meekness/in humility. The idea is clearly that of selfless receptiveness, of putting self, as well as sins, aside. Among other things, this meekness/humility includes the very important quality of teachableness, which obviously is of utmost importance in regard to hearing and understanding God’s Word. The faithful Christian is to receive the implanted word with a submissive, gentle, and teachable spirit, cleansed of pride, resentment, anger, and every form of moral corruption. The test as to whether we receive the implanted word with meekness is if our actions and attitudes are changed by it or if in arrogance we simply understand that God's word can change others yet it has no discernable difference on us. Implanted is from emphutos, which has the literal meaning of planting a seed in the ground. Here it is used metaphorically of God’s Word being implanted and taking root in the heart of a believer (the “good soil” of Matt. 13:8, 23). God promises to put his law within his people, to write it on their hearts (Jer. 31:33) ... a “new heart” (Ezek. 36:24–32) (is given so we can) respond truly and obediently to God’s word. (Moo, D. J. (2000). The letter of James. The Pillar New Testament commentary (87). Grand Rapids, Mich.; Leicester, England: Eerdmans; Apollos.). James tells his readers to receive the Word of God that has been (im)planted in them. Note that they already had been given the message of salvation that as a plant had taken root in their souls. Once again, the writer resorts to an illustration from nature. A plant needs constant care. If a plant is deprived of water and nurture, it will die. … The Word needs diligent care and application, so that the readers may grow and increase spiritually (Kistemaker, S. J., & Hendriksen, W. (1953-2001). Vol. 14: New Testament commentary : Exposition of James and the Epistles of John. New Testament Commentary (58). Grand Rapids: Baker Book House.). Yet, despite its already being within us, we must continually receive it, in the sense of allowing it to direct and control our lives. The Word of God reveals what we are on the inside, just as a mirror reveals how we appear on the outside. When Christians look into the Word, they see themselves as God sees them and thus are able to examine their hearts and confess their sins. That the word is able to save your souls first refers back to our initial salvation, in which the Word brought the truth of the gospel to an unsaved heart, showing us the way of salvation and saving us from the penalty of sin (cf. 1 Pet. 1:23). It is also able to save by being a constant resource of God’s truth that the Holy Spirit uses to guard believers’ souls from being snatched out of God’s family by protecting us from the power and dominion of sin. Finally, it is able to lead us to ultimate and complete salvation, when we are glorified with Christ in heaven, forever separated from the presence of sin. We have been saved (justified) through the power of the Word of God; we are kept saved (sanctified) through the power of the Word; and we will be ultimately, completely, and eternally saved (glorified) through the power of the Word. (Wiersbe, W. W. (1997). Wiersbe's expository outlines on the New Testament (722). Wheaton, Ill.: Victor Books.). Poem: Our words should reflect who we are in Christ. The impact can be profound: “The boneless tongue, so small and weak, Can crush and kill,” declares the Greek. “The tongue destroys a greater horde, ”The Turk asserts, “than does the sword.” The Persian proverb wisely saith, “A lengthy tongue—an early death! ”Or sometimes takes this form instead, “Don’t let your tongue cut off your head.” “The tongue can speak a word whose speed,” Say the Chinese, “outstrips the steed.” The Arab sages said in part, “The tongue’s great storehouse is the heart.” From Hebrew was the maxim sprung. “Thy feet should slip, but ne’er the tongue.” The sacred writer crowns the whole, “Who keeps the tongue doth keep his soul.” (James S. Hewett, ed., Illustrations Unlimited (Wheaton, IL: Tyndale House, 1988), p. 475.) Believers show that they are a follower of the "Father of Lights" through their: 2) Walk (James 1:22-25) James 1:22-25 [22] But be doers of the word, and not hearers only, deceiving yourselves. [23] For if anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face in a mirror. [24] For he looks at himself and goes away and at once forgets what he was like. [25] But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing. (ESV) One of the dangers of receiving regular, in-depth preaching and teaching of Scripture, is the misconception that one may become so enamored with their knowledge of God’s Word that they become self-satisfied with that knowledge and forsake the effort to live out the profound truths they have come to understand. But a true believer will not be inwardly satisfied with merely knowing God's Word. Their conscience and the prompting of the indwelling Holy Spirit will keep convicting them of their failure until regular obedience occurs. The substantive form of poiētē (doers) carries the characterization of the whole personality, all of a person’s inner being—mind, soul, spirit, and emotions. It is one thing to have to fight for a few days or weeks in an armed conflict; it is something else to be a professional soldier, whose whole life is dedicated to warfare. It is one thing to make periodic repairs around the house; it is another to be a professional builder. Here James is speaking of Christian doers of the word, emphasizing what they are rather than just what they do. There are people whose very lives are dedicated not only to learning God’s Word but also to faithful and continual obedience to it. Jesus pronounced a blessing only on those “who hear the word of God and obey it” (Luke 11:28) (Lea, T. D. (1999). Vol. 10: Hebrews, James. Holman New Testament Commentary; Holman Reference (266). Nashville, TN: Broadman & Holman Publishers.). Please turn to Luke 6 The Greek word akroatēs (hearers) was used of those who sat passively in an audience and listened to a singer or speaker. Today it could be used of those who audit a college class, which they are required to attend and presumably listen to, but for which they are not required to do outside study, write papers, or take any tests. In other words, they are not held accountable for what they hear. The hearing would parallel the listening to the law in the synagogue reading, but would in fact mean the learning of the traditions of Christ, both as they were recited and explained in the church and as one had opportunity to learn privately (Davids, P. H. (1982). The Epistle of James : A commentary on the Greek text (97). Grand Rapids, Mich.: Eerdmans.) Conduct is the visible measure of true discipleship. Jesus asked: Luke 6:46-49 [46]"Why do you call me 'Lord, Lord,' and not do what I tell you? [47] Everyone who comes to me and hears my words and does them, I will show you what he is like: [48] he is like a man building a house, who dug deep and laid the foundation on the rock. And when a flood arose, the stream broke against that house and could not shake it, because it had been well built. [49] But the one who hears and does not do them is like a man who built a house on the ground without a foundation. When the stream broke against it, immediately it fell, and the ruin of that house was great." (ESV) Any response to the Word other than faithful, unqualified obedience is self-deceptive. Paralogizomai (deceive/delude) literally means to reason beside, or alongside, and therefore refers to incorrect reckoning or reasoning, often including the idea of deliberate false reasoning for the purpose of deceiving. In mathematics, the meaning is that of miscalculation. Professing Christians who hear the Word without obeying it make a serious spiritual miscalculation, which causes you to deceiving/delude yourselves. They are self-deceived. In order to explain this self-deception, James uses a simple analogy in Luke 1:23-24: The compound verb James uses here for one who looks intently (Katanoeō), carries the idea of careful, cautious consideration of what is being looked at. The hearer of the word who is not also a doer is like a person who carefully observes his natural face in a mirror, yet, as soon as he is finished looking, has at once/immediately forgets what he was like/ what kind of person he has just observed himself to be. In New Testament times, mirrors were typically made of highly polished brass or bronze, although a wealthy person could buy one of silver or gold. But even the most expensive mirrors were primitive compared to glass ones, which were not developed until the fourteenth century. Consequently, those early mirrors gave a dim and distorted reflection of the person using them. But by carefully turning the mirror and finding the best light, a person could eventually see a fairly accurate image of his face, and that is the idea James has in mind. By careful and patient observation, as indicated by katanoeō, he could eventually discover what he actually looked like. But, for whatever reason, when he stops looking at himself and [goes] away, he at once/immediately forgets what he has just seen. It is that forgetfulness which is the point of the analogy. Whether because of distraction, not being pleased with what was seen, or simply because of a poor memory, all the careful looking suddenly becomes wasted. Whatever the original purpose was for looking at oneself, what is seen is quickly forgotten. The solemn truth is, unless the Word has made a change in our lives, it has not really entered our lives. God’s Word becomes a millstone if we do not make it a milestone (Hughes, R. K. (1991). James : Faith that works. Preaching the Word (74). Wheaton, Ill.: Crossway Books.). Illustration: There is no more urgent business before us than addressing those matters in our lives which the Word of God has called to our attention. But how many refuse to do so! They are like the witch doctor who saw herself in a mirror owned by a missionary. The figure before her was so hideous that she jumped back from it. Immediately she began to bargain with the missionary for the mirror. Realizing that she would not take ‘no’ for an answer, the missionary finally agreed to a deal for the mirror. No sooner was the transaction complete than the woman grabbed the mirror and dashed it to the ground. When the missionary asked why she did this, the woman replied, ‘It won’t be making ugly faces at me any more!’ (Ellsworth, R. (2009). Opening up James (63–64). Leominster: Day One Publications.) Please turn to Romans 6 Conversely, however, James 1:25 says But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing. (ESV). James here uses an even stronger verb for looking than in verse 23. The one who looks (Parakuptō) here it refers to bend over and carefully examine something from the clearest possible vantage point. The person who looks into God’s Word, the perfect law, the law of liberty, examines it to discover its deepest and most complete meaning. For this person it is not a mere exercise of curiosity, as with the forgetful person just mentioned. When one discovers a truth, he is a doer/abides by it, understanding that this is the purpose for the Lord’s revealing it. God did not reveal His Word simply to be learned, but to be obeyed and applied. The key to James’s analogy is this: The faithful hearer and doer of the Word does not study the mirror itself but rather what the mirror reveals, namely, God’s revealed will and truth. The perfect law, so called because Scripture is inerrant, sufficient, and comprehensive (cf. Ps. 19:7–9), encompasses all of God’s revealed Word. But by referring to it as law, James laid particular emphasis on the Lord’s commands, His requirement for the genuine and positive response of obedience to those commands. And by referring to the Word as the law of liberty, James focused on its redemptive power in freeing believers from the bondage of sin and then freeing them to righteous obedience (John 8:34–36). Though the OT law was “holy and righteous and good” (Rom. 7:12), it had no power by itself to enable sinful people to conform to it. Thus, the OT law did not liberate God’s people but enslaved them, as Paul taught (Gal. 3:10–4:7; cf. Rom. 2:1–3:20; 5:20; 6:14–15; 7:1–25). But the law is one of “liberty” when it comes along with the word of the gospel and the power of the Holy Spirit to change hearts. This now it a liberty for we are able to serve God not out of fear or mere sense of duty, but out of gratitude and love. One day it also will free us from this world and its corruption; from our fallenness; from our flesh; from temptation; and from the curses of sin, death, and hell. God’s law is thought of by some as bringing bondage; but in reality it brings great liberty. (Crossway Bibles. (2008). The ESV Study Bible (2393). Wheaton, IL: Crossway Bibles.). That truth is expressed clearly and succinctly by Paul in his letter to the church at Rome: Romans 6:16-18 [16]Do you not know that if you present yourselves to anyone as obedient slaves, you are slaves of the one whom you obey, either of sin, which leads to death, or of obedience, which leads to righteousness? [17]But thanks be to God, that you who were once slaves of sin have become obedient from the heart to the standard of teaching to which you were committed, [18]and, having been set free from sin, have become slaves of righteousness. (ESV) James promises that one who is a slave of righteousness is no hearer who forgets but a doer who acts, he will be blessed in his doing. The genuine believer sees things as they really are, and their will is brought into union with God’s will. Illustration: Chuck Swindoll wrote of this story in his book Improving Your Serve: “Let’s pretend that you work for me. In fact, you are my executive assistant in a company that is growing rapidly. I’m the owner and I’m interested in expanding overseas. To pull this off, I make plans to travel abroad and stay there until the new branch office gets established. I make all the arrangements to take my family in the move to Europe for six to eight months, and I leave you in charge of the busy stateside organization. I tell you that I will write you regularly and give you direction and instructions. I leave and you stay. Months pass. A flow of letters are mailed from Europe and received by you at the national headquarters. I spell out all my expectations. Finally, I return. Soon after my arrival I drive down to the office. I am stunned! Grass and weeds have grown up high. A few windows along the street are broken. I walk into the receptionist’s room and she is doing her nails, chewing gum, and listening to her favorite station. I look around and notice the waste baskets are overflowing, the carpet hasn’t been vacuumed for weeks, and nobody seems concerned that the owner has returned. I ask about your whereabouts and someone in the crowded lounge area points down the hall and yells, “I think he’s down there.” Disturbed, I move in that direction and bump into you as you are finishing a chess game with our sales manager. I ask you to step into my office (which has been temporarily turned into a television room for watching afternoon soap operas). “What in the world is going on, man?” “What do ya’ mean … ?” “Well, look at this place! Didn’t you get any of my letters?” “Letters? Oh, yeah—sure, got every one of them. As a matter of fact … we have had letter study every Friday night since you left. We have even divided all the personnel into small groups and discussed many of the things you wrote. Some of those things were really interesting. You’ll be pleased to know that a few of us have actually committed to memory some of your sentences and paragraphs. One or two memorized an entire letter or two! Great stuff in those letters!” “Okay, okay—you got my letters, you studied them and meditated on them, discussed and even memorized them. BUT WHAT DID YOU DO ABOUT THEM?” “Do? Uh—we didn’t do anything about them.” (Charles R. Swindoll, Improving Your Serve (Waco, TX: Word, 1983), pp. 170, 171.) Such behavior is professionally absurd. It is, in fact, professional suicide! But how much less absurd are we when we hear God’s Word without the slightest inclination to obey it? At the very least we are self-deceived. If we are going to profit from God’s Word, we must accept and do it (Hughes, R. K. (1991). James : Faith that works. Preaching the Word (71–72). Wheaton, Ill.: Crossway Books.). Finally, believers show that they are a follower of the "Father of Lights" through their: 3) Works (James 1:26-27) James 1:26-27 [26] If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person's religion is worthless. [27] Religion that is pure and undefiled before God, the Father, is this: to visit orphans and widows in their affliction, and to keep oneself unstained from the world. (ESV) Moving away from the analogy of the mirror, James makes clear that the doer of the Word is not simply someone who is involved in religious activity. Religious is from thrēskos, which refers to external rituals, liturgies, routines, and ceremonies. The famous Jewish historian Josephus used the word to describe worship in the temple at Jerusalem. Paul used the noun form of this term when speaking of his former life as a zealous Pharisee (Acts 26:5). By contrast, the word most commonly used in the New Testament for genuine, God-honoring and God-pleasing worship is eusebeia, whose basic meaning is that of godliness and holiness. Genuine religion means that everything in the believer’s life is to bear the mark of service to God. Paul’s “whatever you do, do it all for the glory of God” (1 Cor 10:31) (Richardson, K. A. (1997). James (Vol. 36, p. 100). Nashville: Broadman & Holman Publishers.) Such things as attending church services and activities, doing volunteer work, following various rituals and ceremonies, saying prayers, and even having right theology have no spiritual value in themselves apart from true saving faith and honorable motives to glorify the Lord. The person who trusts in those outward things sooner or later will expose their faithlessness with their mouth, because this person does not have the inner power to bridle his tongue. Trusting in those things to please God and receive His blessing are deceptive and worthless. Even if a ritual or liturgy is biblical in its wording, it is as futile as pagan idolatry unless the heart is right with the Lord. A corrupt and unholy heart eventually will be exposed by corrupt and unholy speech. If the tongue is not controlled by God, it is a sure indicator that the heart is not, either. Jesus told the self-righteous Pharisees, “The mouth speaks out of that which fills the heart. … For by your words you will be justified, and by your words you will be condemned” (Matt. 12:34, 37). Religion that does not transform the heart, and thereby the tongue, is totally worthless in God’s sight. James does not specify how the tongue offends, but we can imagine a series of ways that our tongue dishonors God—gossip, angry outbursts, harsh criticism, complaining, …. When we let our tongue wag that way, our spiritual pronouncements and practices become worthless. Our verbal actions speak louder than our religious rituals. When both prove to be false, they merit the title of worthless that James gives them. Pretending to be religious and convincing ourselves that we are is ... a deadly self-deception (Barton, B. B., Veerman, D., & Wilson, N. S. (1992). James. Life application Bible commentary (38). Wheaton, Ill.: Tyndale House Publishers.). The second proper reaction to the Word of God shown in James 1:27 is the willingness to apply it to one’s life without selfishness, with genuine concern for the welfare of others, especially those in great need. Religion that is pure and undefiled before/in the sight of our God the Father is to serve people with love and compassion. Jesus said: John 13:35 [35] By this all people will know that you are my disciples, if you have love for one another." (ESV) Katharos (pure) and amiantos (undefiled) are synonyms, the first emphasizing cleanliness, the second denoting freedom from contamination. Together, the two terms hold up a standard of purity, complementing the standard of worth raised in 1:26. The terms emphasize that the examples of active obedience about to be presented are to be desired and practiced by all who seek a genuine, uncorrupted religion before God (Stulac, G. M. (1993). James. The IVP New Testament commentary series (Jas 1:27). Downers Grove, Ill. USA: InterVarsity Press.). James is not speaking of what may seem best to us, best to the world, or even best to fellow believers, but what is best before/in the sight of our God, the Father. The genuineness of anyone’s religion is not determined by his or her own qualifications or standards but by God’s. The greatest spiritual mistake of the scribes, Pharisees, and other Jewish leaders who opposed Jesus was in that very regard. They had replaced God’s standards in the Law with their own man-made traditions. Of such men Jesus said, “You invalidated the word of God for the sake of your tradition. You hypocrites, rightly did Isaiah prophesy of you: ‘This people honors Me with their lips, but their heart is far away from Me’ ” (Matt. 15:6b–8). James is not attempting here to summarize all that true worship of God should involve. As Calvin says, ‘he does not define generally what religion is, but reminds us that religion without the things he mentions is nothing …’(Calvin J. Calvin, Commentaries on the Catholic Epistles, trans. by John Owen p. 299. (Edinburgh, 1855; Eerdmans, 1948).) Episkeptomai (to visit) means much more than to drop by for a chat. It carries the ideas of caring for others, exercising oversight on their behalf, and of helping them in whatever way is needed. It is from the same root as episkopos, which means “overseer” and is sometimes translated “bishop” (see the nasb and kjv texts of Acts 20:28; Phil. 1:1; 1 Tim. 3:2; Titus 1:7; 1 Peter 2:25). Episkeptomai is used frequently in the New Testament of God’s visiting His people in order to help, strengthen, and encourage them (see, e.g., Luke 1:68, 78; 7:16; Acts 15:14). Please turn to Matthew 25 Generally, the neediest people in the early church were orphans and widows. There were no life insurance or welfare programs to support them. Jobs for either group were scarce, and if they had no close kin, or at least none who would help them, they were in desperate straits. But the principle applies to anyone in need. Because such people without parents and husbands are unable to reciprocate in any way, caring for them reveals true sacrificial love. In speaking of the separation of the sheep and goats in the day of judgment, Jesus used the word to describe those who truly belong to and love Him, saying: Matthew 25:35-36 [35]For I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, [36]I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.' (ESV) • When God redeems someone He changes their heart from selfishness to caring for others. We have biblical reason to challenge someone’s profession of faith if there is no evidence of a care for others that God says is evident with genuine faith in Him. God has always had special concern for orphans and widows and has commanded His people to reflect that same concern. David affirmed that “a father of the fatherless and a judge for the widows, is God in His holy habitation” (Ps. 68:5). Love for God cannot be separated from love for others, especially for fellow believers and most especially for those who are in … distress. The professed Christian who does not show such compassion has reason to doubt that he or she is born again. A truly redeemed heart reaches out to others (cf. Matt. 5:43–48; John 13:34–35). This is “faith expressing itself through love” (Gal 5:6). (Burdick, D. W. (1981). James. In F. E. Gaebelein (Ed.), The Expositor’s Bible Commentary: Hebrews through Revelation (Vol. 12, p. 176). Grand Rapids, MI: Zondervan Publishing House.) The end of James 1:27 says that we must "keep" which translates a form of the Greek verb tēreō, indicating regular, continuous action. In other words, keeping oneself unstained from/by the world is the perpetual obligation of Christians, allowing for no exception or qualification. Those who belong to God are to be characterized by moral and spiritual purity, by unstained and unblemished holiness. In his inmost heart, the genuine Christian longs to speak and do only those things that are holy, pure, loving, honest, truthful, and upright, things that are uncorrupted and unstained from/by the world. Kosmos (world) in the New Testament most often is used to represent fallen mankind in general and its ungodly spiritual systems of philosophy, morals, and values (see John 7:7; 8:23; 14:30; 1 Cor. 2:12; Gal. 4:3; Col. 2:8). To keep oneself unstained from the world means to avoid thinking and acting in accordance with the value-system of the society around us. This society reflects, by and large, beliefs and practices that are unchristian, if not actively anti-Christian. The believer who lives ‘in the world’ is in constant danger of having the taint of that system ‘rub off’ on (them) (Moo, D. J. (1985). James: An Introduction and Commentary (Vol. 16, pp. 90–91). Downers Grove, IL: InterVarsity Press.). Believers show that they are a follower of the "Father of Lights" through their:1) Words (James 1:19-21), 2) Walk (James 1:22-25), and their 3) Works (James 1:26-27). This biblical Christianity, is a matter of holy obedience to God’s Word—reflected, among other ways, by our honesty in regard to ourselves, by our selflessness in regard to the needs of others, and by our uncompromising moral and spiritual stand in regard to the world. We properly understand, worship and live out the Light from the Father of Lights, when we properly reflect that light in all we say and do. (Format note: Some base commentary from MacArthur, J. (1998). James (54–93). Chicago, Ill.: Moody Press..) Closing Hymn: “Great is Thy Faithfulness” (v. 1&3) 098 Benediction May the Lord be with those who do well. May He tell you the story of Jesus, And write on your heart every word, Till you sing: Glory to God in the highest Peace and good tidings to earth. AMEN (cf. Lk.,. 2:14)