Month: May 2024

If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person’s religion is worthless. 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.

—James 1:26–27

If you grew up in a typical evangelical church, you probably heard or even said something like this: “Christianity is not a religion, it is a relationship.” Christianity certainly is a relationship, but it is just as certainly a religious relationship. 

The Redeemer of Israel declared from the fire, “I am the LORD your God, who brought you out of the land of Egypt, out of the house of slavery [here is the relationship]. You shall have no other gods before me [here is the religion]” (Deuteronomy 20:2–3). Our Redeemer tells us, “If you love me, you will keep my commandments” (John 14:15). Our relationship with God is covenantal. A covenantal relationship with God means religion. It means commands. It means worshipping Him the way He has told us to.

What is religion? We rarely encounter the word in the New Testament. Outside of these three references in James 1, we find it once in Acts and once in Colossians. By “religion” we could mean those various religions which we find in the world of which one is true and all others are false. This is near the sense of the word when Paul said, “…according to the strictest party of our religion I have lived as a Pharisee” (Acts 26:5).

With this, there is a sense in which we can say that Christianity is not a religion. When we study world religions, we take up the study of man’s quest for “god”—an idolatrous god of his own making. Christianity, in contrast, is a revelation. It speaks not of man’s pursuit of God, but God’s pursuit of man. Nevertheless, the revelation given to man is, we will see, undeniably religious.

Religion more basically refers to our worship, devotion, piety, and obedience. Specifically, the word refers to the outward expression of our worship. You can see this when Paul uses the same word in reference to the “worship of angels” in Colossians 2:18. Paul was not referring to the “religion of angels” but to man’s worship of angels.

Here, James writes to us not concerning true and false religion, as in Christianity versus Hinduism, but religion, true and false, as in the religion of the Pharisees versus that of the disciples. James assumes his listeners are in the true religion. He’s asking if their religion is true. They profess Christianity, but do they posses Christ?—that is his question. Christianity is a religious relationship. Or we might better say it is a relational religion. James is essentially asking if their religion has that relationship.

What is religion? T.J. Crawford provides an excellent definition: “What is religion? So far as regards the intellect, religion is the knowledge of God; and so far as regards the heart and the life, religion is the love, and trust, and worship, and submission, and obedience which we owe to God. It is the intercourse of the creature with the Creator,—of the weak, short-sighted, fallible, and perishing creature, with the almighty, all-seeing, infallible, and eternal God, whose counsels are unsearchable, and whose ways are past finding out.”

Do you see how relational that definition of religion is? Do you see how religious your relationship to God is meant to be? I pray that when you read and reflect on a passage like this, you sense that your “relationship” is is lacking, is less that to be desired, yea, is worthless, if it is not religious. James does not tell us that religion is worthless. He speaks of a kind of religion that is worthless. And opposite of that worthless religion is not a vague spirituality or nebulous relationship. Opposite worthless religion is religion pure and undefiled.

“But be doers of the word, and not hearers only, deceiving yourselves.”

—James 1:22

Note that this command begins with “but.” There is a contrast. James has told us to “receive with meekness the implanted word which is able to save your souls. But…” Recognize then the gravity of what James is saying. If you go to the doctor, and he hands you a prescription and says, “This is able to save you life, but…” how earnestly are you going to listen to the words after that follow that conjunction? The implanted word is able to save your souls but…

James here speaks of the necessity of doing concerning the salvation of our souls. There is a doing that must be done in the doing of your salvation. This can make us uneasy. We may even feel as though there is a tension within the Word of God. The same tension is felt when James later says, “What good is it, my brothers, if someone says he has faith but does not have works? Can that faith save him?” (James 2:14). Some have so profoundly felt this tension that they pit Paul against James. But before we resort to pitting James against Paul, let’s see James in harmony with Jesus. Fewer dare to pit Paul against Jesus. Paul is in harmony with Jesus. James, we will see, is in harmony with Jesus. This is because Jesus is in harmony with Jesus, and Paul and James both are apostles of Jesus Christ. There is not a Jesus of Paul and a Jesus of James. Any tension we feel is owing to us, not the Scriptures. Jesus said, “Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock. And the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on the rock. And everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand. And the rain fell, and the floods came, and the winds blew and beat against that house, and it fell, and great was the fall of it” (Matthew 7:24–27).

Many try to escape this tension because they are trying to escape this truth: there is a doing that must be done. Many are not trying to resolve a felt tension by seeking Biblical harmony. They are trying to escape conviction by emphasizing one truth to the exclusion of another. They think their huge ears will compensate for their tiny hands. “[R]eceive with meekness the implanted word which is able to save your souls. But, be doers of the word and not hearers only.” There is a doing that must be done in the doing of your salvation.

Still there is a felt tension, but much can be alleviated when we examine more carefully the doing that is to be done. The hearer-doer does the perfect law, the law of liberty. What is the perfect law? While this could refer to the law being whole and complete in itself (cf. Psalm 19:7), I believe it refers to the law as being complete in Christ (Matthew 5:17–20). The perfect law then is the law received from the hand of Christ who fulfilled the law for us.

What is the law of liberty? It is the law as received by those who have been set free in Christ. It is “the law of the Spirit of life.”

“There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and death. For God has done what the law, weakened by the flesh, could not do. By sending his own Son in the likeness of sinful flesh and for sin, he condemned sin in the flesh, in order that the righteous requirement of the law might be fulfilled in us, who walk not according to the flesh but according to the Spirit” (Romans 8:1–4).

The doing that must be done is a doing within the context of the gospel. It is not a doing for life, but a doing from life. It is not a doing that procures salvation, but that is part of our salvation. This is not a “do this or you will not be saved,” but a “do this or you have not been saved.” It is not a doing that results in salvation, but a doing that is a result of salvation. No doing, no salvation. Or, as James will later put it, no works, not faith. Faith lays hold of Christ and Christ has been made unto us righteousness and sanctification (1 Corinthians 1:30). Do not deceive yourself that you have Christ if you only have a claim to justification but no demonstration of sanctification.