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James chapter 1. Remember the 
grand theme or purpose of James is not to try and teach a doctrine 
that is different from the Apostle Paul's. It's not as if James 
teaches salvation by faith plus works. Paul deals with works 
relative to the gospel. when he says and declares that 
we're saved by grace through faith and that not of ourselves, 
not of works, lest anyone should boast. He then goes on to say, 
for we are his workmanship created for good works, which he had 
prepared beforehand that we should walk in them. So Paul insists 
on good works as a consequence of justification by faith. That's 
James' point as well. James is dealing with a people 
that have said they profess faith in Jesus Christ. James is, however, 
addressing them perhaps because they are not living based on 
that profession. So when we believe the gospel, 
when we are justified freely by His grace, good works necessarily 
follow. It's, again, a consequence. It's 
not a condition of our salvation. We don't bring these good works 
to God and get rewarded with salvation. Rather, we, because 
we have been saved, now walk in good works. It's the same 
sort of thing we saw in our studies in Matthew 25. They were not 
saved because they fed. They were not saved because they 
gave drink. They were not saved because they visited or went 
to prisons or hospitals. They were saved by grace through 
faith in Jesus Christ. But those works demonstrated, 
or those works manifested, where those works gave evidence to 
the reality that there was indeed saving faith. So we need to appreciate 
that, that James is approaching it that way. Notice in chapter 
1 verse 18, James acknowledges sovereign grace of his own will. He brought us forth by the word 
of truth that we might be a kind of first fruits of his creatures. 
You've got to appreciate how Pauline that sounds. The same 
sort of emphasis that we find, say, in Romans 9, 16. It does 
not depend upon him who wills or upon him who runs, but on 
God who shows mercy. Notice also in chapter 2, verse 
1, my brethren, do not hold the faith of our Lord Jesus Christ, 
the Lord of glory, with partiality. James acknowledges grace. James acknowledges sovereignty. 
James acknowledges faith. James is pressing the professing 
people of God with the reality that their lives must manifest 
what they say has occurred in their hearts. So let's read chapter 
1 beginning in verse 19. So then, my beloved brethren, 
let every man be swift to hear. Slow to speak, slow to wrath, 
for the wrath of man does not produce the righteousness of 
God. Therefore, lay aside all filthiness and overflow of wickedness 
and receive with meekness the implanted word, which is able 
to save your souls. But be doers of the word and 
not hearers only, deceiving yourselves. For if anyone is a hearer of 
the word and not a doer, he is like a man observing his natural 
face in a mirror. For he observes himself, goes 
away, and immediately forgets what kind of man he was. But 
he who looks into the perfect law of liberty and continues 
in it and is not a forgetful hearer but a doer of the work, 
this one will be blessed in what he does. If anyone among you 
thinks he is religious and does not bridle his tongue but deceives 
his own heart, this one's religion is useless. Pure and undefiled 
religion before God and the Father is this, to visit orphans and 
widows in their trouble, and to keep oneself unspotted from 
the world. Amen. Well, let us pray. Father, 
we thank you for James, and we thank you for the practical nature 
of it. As we have confessed faith in the Lord Jesus, may it be 
the case that we walk in obedience to our Lord's commands. Again, 
not so that we may be saved, but because by grace we have 
been saved. Help us to appreciate that good 
works are the fruits, the evidences of this faith in Jesus Christ. God, help us to understand James' 
particular instruction here in verses 26 and 27. Give us receptive 
hearts and give us a desire, Lord God, to engage in the things 
we're called to in these passages. Again, forgive us for our sins 
and our transgressions, and please supply the Holy Spirit to us. 
And we pray in the name of the Lord Jesus Christ, amen. Well, 
essentially what we have in this particular section is how James 
exhorts the people of God to receive the Word of God very 
specifically. Verse 21, therefore, lay aside 
all filthiness and overflow of wickedness and receive with meekness 
the implanted Word which is able to save your souls. In other 
words, as the people of God, as those who profess faith in 
Christ, we ought to have a regard for the Word of God. It ought 
not to be the case that we neglect Scripture, whether it be private 
or public. We need to be a people of the 
book. He then gives an illustration, specifically in verses... He 
calls us to obedience in verse 22. So a receiving of the word 
looks like being a doer of the word, not hearers only deceiving 
ourselves. He illustrates this in verses 
23 and 24 with a man who looks in the mirror, walks away, and 
forgets what he looks like. Contrast that with the man of 
verse 25, but he who looks into the perfect law of liberty and 
continues in it and is not a forgetful hearer but a doer of the work, 
this one will be blessed in what he does. Again, James' point, 
if you profess faith in Jesus Christ, it will be manifested 
in the way that you receive the Word. Do you receive it as a 
doer? Do you receive it as an obedient 
one? Do you receive it as that man who looks into that law of 
liberty, that man who continues in it, that man who understands 
what it is to live by the Word of God alone? And then James 
gives three concrete examples of true religion. Notice in verses 
26 and 27, if anyone among you thinks he is religious and does 
not bridle his tongue but deceives his own heart, this one's religion 
is useless. We looked at that last Sunday 
night. The emphasis by James is on a 
man who does profess faith, he will control his tongue. He will 
be a man, a woman that exercises tongue control. And then in verse 
27, he gives two more concrete examples. Now, this is not an 
exhaustive list of true religion. This is not everything that can 
possibly be said. Probably James is highlighting 
those things that people of God generally or typically struggle 
with. They could have been specifically struggling with it in James' 
context. But the next two are found in 
verse 27. Pure and undefiled religion before 
God and the Father is this, to visit orphans and widows in their 
trouble and to keep oneself unspotted from the world. Allison, in his 
commentary on the book of James, says that these two verses is 
a succinct threefold characterization of authentic religion. Such religion 
involves measured speech, requires social action, and entails separation 
from the world. It is the antithesis of sham 
religion that fails to control the tongue, shuns unfortunates, 
and assimilates itself to the world. So, let's look at verse 
27, as we looked at 26 last week, under two specific considerations. First, the distinction between 
true and false religion, and then secondly, the practice of 
true religion. But notice what James says in 
verse 27, pure and undefiled religion. The fact that he asserts 
that there is such a thing as pure and undefiled religion necessarily 
implies that there's an impure and a defiled approach or religion. I said last week that in our 
particular situation, we actually need to justify the use of the 
word religion. In 2012, there was a young man, 
and I don't question his motives, I'm sure he's a wonderful specimen 
of a human being, but he released a video, and it's called, Why 
I Hate Religion, But Love Jesus. And in that particular video, 
he really messes some things up. It's almost as if religion 
stands for everything bad and evil and wicked, but Jesus is 
completely the opposite. Now, Jesus is the opposite of 
everything bad, wicked, and evil, but it's to beg the question 
or an assumption to say that religion is that. The standard 
English reference with reference to religion, dictionary.com, 
defines religion this way, a set of beliefs concerning the cause, 
nature, and purpose of the universe. especially when considered as 
the creation of a superhuman agency or agencies, usually involving 
devotional and ritual observances and often maintaining a moral 
code covering the conduct of human affairs." Notwithstanding 
all the political correctness in that particular definition, 
superhuman agency or agencies, we don't want to actually say 
God today because that'll just blow everybody away. But this 
is what it really is, a set of beliefs concerning the big issues 
in life. How is that bad? Why should we 
hate religion? We should hate false religion. 
We should despise an attempt to distort true religion. But 
the word religion is a legitimate word, and we ought to accept 
it. The standard Greek lexicon defines religion, as used by 
James here, this way, the worship of God. religion, especially 
as it expressed itself in religious service or cult. Now, cult doesn't 
always carry a negative connotation. You look at the Old Testament, 
we call their worship cult or cultess. Cult doesn't always 
mean Jehovah's Witnesses or Mormons, but it means an approach to God 
based on some ritualistic aspects. The word religion isn't bad. 
In fact, if you read Puritans or you read the Reform, they 
use religion as a word so often that one would think somewhere 
along the line we've dropped the ball if we're against the 
use of the word religion, or if we would make a video that 
says, why I hate religion but love Jesus. Our Second London 
Confession of Faith, for instance, in the preface alone, uses the 
word religion six times. Here's one of those instances. 
This is one of the aims that they had in presenting this doctrine 
or this confession of faith, and one of the aims they didn't 
have. They said, and also to convince all that we have no 
itch to clog religion with new words, but do readily acquiesce 
in that form of sound words which hath been in consent with the 
Holy Scriptures used by others before us." Now, I did, you know, 
a basic concordance look at, I cut and pasted the copy of 
the Confession, put it into a Word document. I actually thought 
this was pretty smart along the way because there's a find feature 
on Word. And so when I went to religion, 
at least is what I found in the confession itself, it's used 
five times, it's actually the title in chapter 22 of religious 
worship and the Sabbath day. The point is this, the people 
that say, well, Christianity is about a relationship and not 
a religion. I, again, understand the sentiment 
and I understand the sappiness of it all, but Christianity is 
a religion. And we ought not to shun that. 
We ought not to stray from a word that has been so universally 
used in a good way. And because now we like to say 
it's not a religion, it's a relationship, look at the use of it as if it's 
somehow suspect. Now notice, as James points out, 
there is a particular contrast. Notice in verse 26, if anyone 
among you thinks he is religious and does not bridle his dog but 
deceives his own heart, this one's religion is useless. So 
there's a useless type of religion, and there is a useful type of 
religion, and he explains that in verse 27. Pure and undefiled 
religion before God and the Father is this. So while we see that 
there is a false religion, we also see that there is a true 
religion, and I would submit that the existence of true religion 
is found in two particulars, belief in the truth and these 
consequential good works. In other words, if I actually 
believe the gospel of salvation, I am justified freely by his 
grace, consequentially good works will follow. That's pure and 
undefiled religion. Now certainly false religion 
would be to believe false doctrine or to reject sound doctrine or 
to engage in works that are not biblical good works. Now persons 
might read 26 and 27 and say, hey, my next door neighbor is 
a heathen, he's a pagan, he has no religion whatsoever. But I 
notice that he controls his tongue. I also notice that he goes to 
the old folks' home and he visits them and he plays the tambourine 
for them, or the banjo for them, and he really does some nice 
things. So how do you explain that, Christian? Do you have 
to be a believer in order to do good works? We need to understand 
that a good work, biblically defined, Nothing wrong with going 
to play the banjo for some old folks, but are we asking the 
question, is this a good work as the Bible defines it? The 
Bible doesn't recognize any willy-nilly banjo playing as a good work. 
A good work is done out of faith in Jesus Christ for the glory 
of God with a genuine love for neighbor. In fact, our confession 
of faith, as it so often does, helps us here. In 2nd London 
Confession, chapter 16, paragraph 7, it addresses works done by 
non-Christians. It says, works done by unregenerate 
men, although for the matter of them they may be things which 
God commands. They control the tongue. They 
visit widows and orphans in their distress. They certainly don't 
keep themselves unstained from the world, but just for the sake 
of argument, at least they do two good things. And of good 
use both to themselves and others, yet because they proceed not 
from a heart purified by faith, nor are done in a right manner 
according to the word, nor to a right end the glory of God. You see, a biblical good work 
has as its goal the glory of God, love to neighbor. The confession 
goes on to say, they are therefore sinful and cannot please God, 
nor make a man meet to receive grace from God, and yet their 
neglect of them is more sinful and displeasing to God. In other 
words, there is a definition of what good works look like 
in terms of the Bible. So just doing nice things doesn't 
necessarily qualify. as a good works. A true religion 
affirms the truth, confesses Jesus Christ as Lord and Savior, 
and as a result, good works proceed from that. A false religion is 
either to reject the truth, to believe a lie, or to engage in 
maybe even positive works, we'll call them for a moment, and yet 
not springing from a heart of faith toward our Lord God Most 
High. So that's a distinction between 
true and false religion. Let's look secondly at the practice 
of true religion. Note the Godward orientation 
that James is concerned with. Pure and undefiled religion before 
God and the Father is this. You see, that is the primary 
orientation in terms of our works. It's unto God and the Father. Probably he's identified as God 
and the Father in light of Psalm 68.5, which tells us that God 
is a defender of the widow and the orphan, the widow and the 
fatherless. And so James highlights the reality 
that the orientation of our good works must be done in light of 
God. Pure and undefiled religion before 
God and the Father is this. It's not to please other men. 
You know, the Scriptures are filled with such examples, aren't 
they? Turn for a moment to Matthew chapter 6. to see the necessary 
implication. If our true religion is to be 
done before God and the Father, false religion oftentimes does 
its service to be seen by men. Notice in Matthew 6, verses 1 
and 2, take heed that you do not do your charitable deeds 
before men, to be seen by them. Otherwise, you have no reward 
from your Father in heaven. Therefore, when you do a charitable 
deed, do not sound a trumpet before you, as the hypocrites 
do in the synagogues and in the streets, that they may have glory 
from men. Assuredly, I say to you, they 
have their reward." Isn't Jesus just wonderful the way he speaks? 
Don't sound a trumpet. Don't draw attention to yourself. 
I've been thinking recently, this whole idea of Facebook, 
and I'm not anti-Facebook. I know probably some of you go 
home and say, you guys write a real problem with Facebook. 
No, I'm not. It's just an observation. Very often, Christians and pastors 
post their good works on Facebook. You know, 20 years ago, we went 
out and helped people, but we didn't have to tell everybody 
about it. You know, now it's, boy, I helped this person today, 
you know, please pray for them. It's a good thing to pray, but 
it's almost like if a tree falls in the forest, does anybody hear 
it? If a good work is done and it's not posted on Facebook, 
does it count? You see, we're not supposed to 
do things to be recognized by men. Our religion has a vertical 
orientation. Our pure and undefiled religion 
is about pleasing God and the Father. Now certainly it's going 
to involve widows and orphans, but we don't use widows and orphans 
to sort of exalt ourselves as to what great guys and girls 
we are. I helped 15 widows and orphans last week. Post on Facebook 
or tweet. Brethren, the orientation that 
the people of God must assume with reference to the good works 
done out of faith in Jesus Christ is before God and the Father. Notice in Matthew 6, 5, and when 
you pray, you shall not be like the hypocrites, for they love 
to pray standing in the synagogues and on the corners of the streets 
that they may be seen by men. Assuredly, I say to you, they 
have their reward. I should just back up for a moment. 
I don't think, and I don't have a list in my office. You know, 
brother so-and-so, that's not it. I see pastors do this. I 
see men, you know, sort of tell everybody what they're doing. 
How about we just do what we're supposed to do? Isn't this Paul's 
ethic in 1 Thessalonians? Here's his instruction to the 
Thessalonians. Aspire to work hard with your 
own hands and mind your own business. Now, if you can utilize Facebook 
to that end, praise God! But if you're utilizing Facebook 
to exalt yourself or to display your talents or your abilities, 
then you might have a problem with reference to before God 
and the Father. That's the primary orientation. Now, again, don't come to prayer 
meeting and never ask for prayer for somebody you just witnessed 
to. There's obviously a difference. Please pray for so-and-so because 
I witnessed to them. Really sounds like you're asking 
for prayer for so-and-so because you witnessed to them. But sometimes 
it has that feel like we're parading our good works before men, and 
we're not supposed to do that. Notice in chapter 6, verse 16, 
moreover, when you fast, do not be like the hypocrites with a 
sad countenance. for they disfigure their faces 
that they may appear to men to be fasting. Assuredly, I say 
to you, they have their reward." Brethren, I have to suggest that 
in verse 2 and 16, it wouldn't have been incorrect for us to 
smile a little bit when Jesus said this. I mean, just imagine, 
verse 2, therefore, when you do a charitable deed, do not 
sound a trumpet before you as the hypocrites do in the synagogues 
and in the streets. That's funny. I doubt they were 
really sounding trumpets. I doubt that is literal, that 
there was a class of men that would sound a trumpet so that 
everybody could see them do their good deeds. He's using hyperbole. He's using humor. He's illustrating 
the point. Don't be the sort of person that 
draws attention to themselves. Don't be the sort of person that 
when they fast, they look sad, and they look gloomy, and they 
discountenance their faith, and they want everybody to know that 
they're so religious. Don't do that! Anoint your face 
with oil, walk around with a smile on your face, and fast unto God. You see, true or pure and undefiled 
religion in the sight of God and the Father is this, not impressing 
men, not letting men think that we're great guys or girls. Brethren, 
the whole point of our religion is to emphasize the reality that 
our Savior is great. If we are trying to exalt ourselves 
as great ones, we are going to rob Him of glory. It ought to 
be the case that when persons lay their eyes on miserable wretches 
like us, we are able to extol the goodness, the majesty, the 
excellence, the glory, and the graciousness of Jesus Christ, 
who saved us from our sins. We're not going to heaven because 
we pray. We're not going to heaven because 
we give. We're not going to heaven because 
we fast. We're going to heaven because 
Christ is altogether lovely and chief among 10,000. Notice in 
Luke chapter 18. Luke chapter 18. I mean, here's 
a perfect example of religion not in the sight of God and the 
Father. Luke 18, verse 10, two men went 
up to the temple to pray, one a Pharisee and the other a tax 
collector. The Pharisee stood and prayed thus with himself. 
I don't think that's accidental language. He prayed thus with 
himself. Now, obviously when we pray ourselves, 
hear ourselves pray. But who's our focus? Who's the 
orientation? Who's our audience? It's God. 
And yet he says, he prayed thus with himself. God, I thank you 
that I am not like other men, extortioners, unjust, adulterers, 
or even as this tax collector. I fast twice a week, I give tithes 
of all that I possess. I remember hearing a sermon by 
R.C. Sproul many years ago on that account when Uzzah steadied 
the ox cart. Remember the ox cart is going 
across the mud and it starts to shake and Uzzah fears that 
the Ark of the Covenant is going to fall into the mud and so he 
steadies the ox cart and God kills Uzzah. We read that and 
we say, boy, that was an overreaction. No, Uzzah was told not to touch 
the Ark. Why don't we learn that message? 
Don't touch things God tells you not to touch. That's the 
better lesson to learn. And wow, that seems a bit harsh. 
But I remember hearing R.C. Sproul on that. What did Uzzah 
think? Did he think he was going to hear a voice from heaven say, 
thank you, Uzzah? I would suggest the same with 
this Pharisee. What does he think? Does he think he's going to be 
congratulated by God from a voice out of heaven? Good on you that 
you're not like these wretches. Good on you that you give. Good 
on you that you fast. This is not a God-word orientation. This is to impress men. This 
is to look good before men. Now, I'm not suggesting that 
we try to look miserable before men. Don't go out and rob banks 
so they'll really extol the grace of God, but don't do your religion 
in order to be seen by men. You do what you do for the glory 
of God out of a heart of true faith in the Lord Jesus Christ. So that's the Godward orientation. 
Back to James chapter 1. Notice specifically the three 
examples. We looked at the bridled tongue 
last week. Secondly, there is the care for the needy, and then 
thirdly, the necessity of sanctification. John Gill says, not that the 
apostle is giving a full definition of true religion, only he mentions 
some of the effects of it, by which it is known and without 
which it cannot be true and genuine. Now, when he says, to visit orphans 
and widows in their trouble, Calvin describes it this way. 
To visit in necessity is to extend a helping hand to alleviate such 
as are in distress. It's not just visiting. The idea 
is, is visit with a view to do good to them. So the target audience 
are widows and orphans in their distress, widows and orphans 
in their trouble. Now, there's a long back or a 
large background of material with reference to this particular 
application of faith. Notice in Exodus chapter 22, 
and look at a few passages to see the Old Testament background. 
Exodus chapter 22. on the visitation, extending 
a helping hand to alleviate those who are in distress, namely widows 
and orphans. It is intriguing. Visit widows 
and orphans in their distress, not visit 25-year-old males in 
their distress, though we should. What's the supposition? 25-year-old males are working. 
They don't have the same sort of distress that a widow and 
an orphan has, right? Typically. Now, there's guys 
who have, you know, serious problems and they can't work. I understand 
there's disease, there's ill health. I understand there's 
mental problems and all that sort of thing. But as a general 
rule, 25-year-old males are working. So pure and undefiled religion 
in the sight of God and the Father is this, to visit widows and 
orphans in their distress. Again, visit the 25-year-old 
male that's not working and he's in distress to be sure. But the 
primary target with reference to this situation are the genuinely 
needy, are those who are destitute, those who are hurting, those 
who have issues and problems. You'll notice that God is the 
champion and the defender of these weak ones. Notice in Exodus 
22, 22, you shall not afflict any widow or fatherless child. 
If you afflict them in any way and they cry at all to me. I 
will surely hear their cry, and my wrath will become hot, and 
I will kill you with the sword. Your wives shall be widows and 
your children fatherless." Wow, that's pretty severe with reference 
to God's concern for the widow and the orphan. Notice in Deuteronomy 
10.18. Deuteronomy chapter 10 and verse 
18. Again, speaking of God in this 
particular instance, He administers justice for the fatherless and 
the widow and loves the stranger, giving him food and clothing. Notice in Deuteronomy 27. as the book of the covenant is 
coming to conclusion, as they enter into the blessings and 
the cursings. Notice one of the specific curses 
in Deuteronomy 27, 19. Cursed is the one who perverts 
the justice due the stranger, the fatherless, and the widow. 
And all the people shall say, Amen. Notice Psalm 68, and this 
is a sampling. You could literally be in the 
Old Testament for a long time concerning this issue of God's 
defense for the widow and the orphan. Notice in Psalm 68, very 
specifically in verse 5, a father of the fatherless, a defender 
of widows, is God in His holy habitation. God sets the solitary 
in families. He brings out those who are bound 
into prosperity, but the rebellious dwell in a dry land. Isn't that 
a beautiful description of our high and lofty God? This majestic 
one, this one who created the world and all things in it, this 
one who upholds all things by the word of his power, this one 
who is the redeemer of his elect. Notice what it says. A father 
of the fatherless, a defender of widows is God in his holy 
habitation. Notice in Psalm 94 at verse six. 
Psalm 94, well we ought to put it in context, verse 1, O Lord 
God, to whom vengeance belongs, O God, to whom vengeance belongs, 
shine forth, rise up, O judge of the earth, render punishment 
to the proud. Lord, how long will the wicked, 
how long will the wicked triumph? They utter speech and speak insolent 
things. All the workers of iniquity boast 
in themselves. They break in pieces your people, 
O Lord, and afflict your heritage. They slay the widow and the stranger 
and murder the fatherless. Yet they say, the Lord does not 
see, nor does the God of Jacob understand." Notice in Isaiah, 
the prophet, chapter 1. Isaiah chapter 1 is a scathing 
rebuke of Israel and her sin, and very specifically in verses 
16 and 17, wash yourselves, make yourselves clean, put away the 
evil of your doings from before my eyes, cease to do evil, learn 
to do good, seek justice, rebuke the oppressor, defend the fatherless, 
plead for the widow. Notice in 123, your princes are 
rebellious and companions of thieves. Everyone loves bribes 
and follows after rewards. They do not defend the fatherless, 
nor does the cause of the widow come before them. This is a mark 
of the depravity of the princes in Israel. They are wicked. They 
are not doing what they're supposed to be doing. Notice in Malachi 
3, specifically verse 5. Malachi chapter 3 and verse 5, 
this is God's judgment based on the reality that the persons 
of Israel had violated the law of the covenant. Notice in Malachi 
3, 4, then the offering of Judah and Jerusalem will be pleasant 
to the Lord. as in the days of old, as in former years, and 
I will come near you for judgment. I will be a swift witness against 
sorcerers, against adulterers, against perjurers, against those 
who exploit wage earners, and widows, and orphans, and against 
those who turn away an alien, because they do not fear me," 
says the Lord of Hosts. You've got sorcery, adultery, 
perjury, and the oppression of widows and orphans. You see, 
this is something the Lord takes seriously. Turn to Matthew chapter 
23 to see a New Testament witness. Matthew chapter 23, what's one 
of Christ's indictments of the religious leaders in Israel in 
the first century? 2314, woe to you, scribes and 
Pharisees, hypocrites, for you devour widows' houses and for 
a pretense make long prayers. Therefore, you will receive greater 
condemnation. What does this mean to devour 
widows' houses? Well, as religious leaders, they 
were trusted in the community. And if a woman's husband in the 
synagogue died, she would naturally go to a leader in the community. 
And instead of helping, instead of careful planning, instead 
of giving the wisdom and the information that would secure 
her assets, he exploits her, and he takes for himself the 
stuff that she had. Notice in Luke chapter 7, Luke 
chapter 7, our Lord's approach to a particular widow in Nain. 
Luke chapter 7 at verse 11, Now it happened the day after that 
he went into a city called Nain, and many of his disciples went 
with him in a large crowd. And when he came near the gate 
of the city, behold, a dead man was being carried out, the only 
son of his mother, and she was a widow. And a large crowd from 
the city was with her. When the Lord saw her, he had 
compassion on her, and he said to her, Do not wait. He had compassion 
on her, a woman in the city of Nain who had a dead son. And 
Christ raises the dead son so that she is no longer a woman 
without a son. Now, a widow would obviously 
have a tough road to hoe in Old Covenant Israel. If her son died, 
well, then she'd pretty much be left all on her own, destitute. 
So this raising of her son was a great mercy. So she could indeed 
have the benefit of this young man. are Lord's heart toward 
those in need. Turn to the book of Acts. Acts 
chapter 6. What's the early church doing? 
They're feeding widows. They're helping widows. They're 
caring for widows. Acts 6.1. Now in those days when 
the number of the disciples was multiplying, there arose a complaint 
against the Hebrews by the Hellenists because their widows were neglected 
in the daily distribution. Then the twelve summoned the 
multitude of the disciples and said, it is not desirable that 
we should leave the word of God and serve tables. They are not 
suggesting that it's somehow bad to serve tables. They are 
simply suggesting that there ought to be a division of labor 
in the church of Christ. The apostles are supposed to 
be given to prayer and to the ministry of the word. If they're 
given to prayer in the ministry of the Word, when they actually 
go to serve the tables, they're taken away from prayer in the 
ministry of the Word. So they say, look out among you, find 
men full of wisdom and the Holy Spirit, men that we can appoint 
to this particular task. So they choose these men. I think 
they're seed-formed deacons. They're not identified as deacons, 
but that's certainly their function at this particular point in the 
church's history. You see, they were feeding widows. 
Again, it's not a bad thing, according to the apostles. It 
became a bad thing because it took them away from their main 
thing. That's why they wanted these 
men, so that they could serve in the daily distribution. Acts 
11, Agabus predicts, prophesies, tells us that there's going to 
be a famine in Judea. That's a lot of the backdrop 
behind Paul's letters. When Paul in Romans 15 is appealing 
to these Gentiles to give to the Jews, it's for famine relief 
in Judah. When Paul comes to James in Acts 
chapter 21, he's not only accompanied by Gentile converts, but probably 
money. And he probably lays it at the 
feet of James so that James can disperse that money to those 
in need in Judea. Galatians 2, when Paul says he 
met these pillars, he met James, they extended to him the right 
hand of fellowship. Again, another way, we know there 
is no problem between James and Paul, because when Paul met James, 
James shook his hand and extended the right hand of fellowship. 
James did not say, well, you preach justification by faith, 
I preach justification by faith and words, so therefore I'm not 
going to extend to you the right hand. Of course they extended 
the right hand. Salvation's always by grace alone, 
through faith alone in Christ alone, with the consequential 
good works as effects or as results or as fruits or as demonstration 
that there is the presence of a lively and true faith. But 
the Apostle says, after the extending of the right hand of fellowship, 
they said that they wanted us to remember the poor, the very 
thing Paul says in Galatians 2.10, I was eager to do. Who are the poor? The poor are 
those dying of famine in Judea in the first century. This was 
a real historical occurrence. So Paul would go to these Gentile 
churches and he would appeal to them to give money for famine 
relief. 2 Corinthians 8, you know the 
grace of our Lord Jesus Christ, that though he was rich, yet 
for your sakes he became poor. that you through his poverty 
might become rich. That is one of the most glorious 
Christological statements in all of the Bible. But it's right 
smack dab in the middle of an appeal by Paul for the Corinthians 
to cough up money. to give up dough so that people 
that were dying of famine in Judah could eat. You see, much 
of the New Testament documentation is written under that specific 
situation. And so we see the heart of these 
men in Scripture toward the defenseless, toward those needy ones. And 
then look at 1 Timothy 5, very specifically, a particular mandate 
concerning treatment of widows. Now, I would include orphans 
here as well. I don't think Paul would say, 
you know, those orphans, they should just go beg on the street. 
He's dealing with specifics in the life and the context of the 
church. Notice in verse 3, honor widows who are really widows. 
The word honor there means give them money. We don't typically 
think that way. We think honor meant they had 
a special chair or they had a little placard and they got their own 
hymn book. No, that's not the honor in view. 
The honor in view is pay them. Give them money. They have to 
buy food. They don't wander into the Walmart or equivalent of 
it there. Oh, you're a widow. Here, let's 
just give you bushels of food. That just didn't happen then. 
It certainly doesn't happen now. Honor widows who are widows indeed. 
Later on in 1 Timothy 5, it's going to say honor elders. Provide 
double honor for those elders who rule well, especially in 
the Word and Doctrine. The honor there is financial 
remuneration. It is pay them well. That's what 
honor in this particular context means. That was not an indirect 
plea for a raise, by the way. I'm just trying to expound what 
the text says, because we come to this, we see honor, and we 
think, oh, that means to esteem them. No, it means to cough up 
dough to them. It means that without money, 
they're going to die. You know, it's one thing we're 
all addicted to, food. We're all addicted to water. 
If we don't get those necessary nutrients in our vitals, we are 
going to die. And so Paul addresses the church 
and he says, honor widows who are really widows. But notice, 
the first line of defense is the Christian family. If you're 
not looking after your own widows, if you're not looking after your 
own children, if you're not looking after your own castle, you certainly 
shouldn't be out trying to fix the kingdom. It always starts 
at the home, and this is Paul's emphasis. But if any widow has 
children or grandchildren, let them first learn to show piety 
at home and to repay their parents, for this is good and acceptable 
before God. You see the apostles' logic here. The church is going 
to look after them if there's nobody else to look after them. 
The first primary line of defense is the family. Notice, he defines 
what a widow is, verse 5. Now, she who is really a widow 
and left alone trusts in God, continues in supplications and 
prayers night and day. But she who lives in pleasure 
is dead while she lives, and these things command that they 
may be blameless. But if anyone does not provide 
for his own, and especially for those of his household, he has 
denied the faith and is worse than an unbeliever. In the context, 
this is providing for widows. It's not even a reference primarily 
to your wife and to your kids. If you don't provide for that, 
you're really an unbeliever. You're really worse than an infidel. 
Then notice verse 9, specific direction to the church if indeed 
the widow doesn't have a family to care for her. Verse 9, do 
not let a widow under 60 years old be taken into the number, 
and not unless she has been the wife of one man, well reported 
for good works, if she has brought up children, if she has lodged 
strangers, if she has washed the saints' feet, if she has 
relieved the afflicted, if she has diligently followed every 
good work. Now, in our day, they'd say, well, you can't ask that. 
I mean, she's a widow, right? She doesn't have a husband. Yeah, 
but has she been faithful? See, we don't just throw money 
at people. They're faithless, and they're going to go buy crack 
cocaine. You don't just throw money at them. There has to be 
criteria. In other words, there is discrimination, 
not racial. Don't take this home and say, 
oh, he's discriminating. This is discrimination, unless 
she has been this, this, this, this, this. In other words, there 
are criteria to fulfill with reference to this particular 
situation. Just so you can see, I think 
we're lobbed things at the church, at the Bible today. Like immigration, 
for instance. Have you noticed that in those 
Old Testament passages, it's not only widow and orphans, it's 
strangers. Strangers doesn't mean a guy 
named Bob you just met. Oh, he's a bit of a stranger. 
Strangers are those who have come into Israel that are not 
Israelites. And we are told very much today, 
well, the Bible's very pro-immigration. In fact, Jesus and his family 
were immigrants, right? And we're being pressed with 
this mindset. God-haters who reject scripture 
all of a sudden become Bible scholars when it comes to a doctrine 
like immigration. It just blows me away, and the 
Christian church doesn't respond. Well, here's the bottom line. 
Yes, there were strangers in Israel. Notice what you do not 
find, however, in the first five books of Moses, a detailed policy 
on immigration. We simply don't know what it 
meant for a person to become a stranger in Israel. But I think we can surmise it 
did not mean that these strangers could erect altars to Baal. It 
did not mean that these strangers could incite revolution against 
Yahweh. It did not mean that these strangers 
could somehow go against the covenant order. As long as they 
did what they were supposed to do, as long as they towed the 
line, at least externally, they were welcome. Intriguingly, in 
Exodus chapter 12, the legislation concerning Passover, if a stranger 
in the land wants to participate in the Passover, he needs to 
become circumcised. He needs to join Israel. He needs to put his money where 
his mouth is. If he wants to play, or engage 
rather, in Passover, then he has got to be a proselyte. One 
law for the Israelite and for the stranger. Not two, not three, 
not four, not five. Oh, you're in this category, 
so go ahead and participate in the Passover. Now, I submit that 
even more so, what I'm suggesting, I think is more on the line than, 
say, these liberals that say, oh, you know, just let everybody 
in. I suppose there was some sort of, and I don't want to 
be anachronistic, vetting process or at least some instruction 
when these strangers showed up in Israel. I would imagine they 
were met with at least some basic legislation. No altars for Baal. No revolution against Yahweh. 
No thing that would indeed incite riots concerning the civil order. I don't think that's an unjust 
leap or jump, especially in light of Exodus 12. I want to participate 
in the Passover. Okay, you're going to become 
an immigrant. You're going to become a naturalized citizen, 
and this is the methodology. You need to go see him and get 
circumcised. You say, well, wait, you didn't just keep your religion. You didn't just keep your ways, 
especially if they were contra, God's ways. So, you know, before 
we just start freaking out about all these people telling us how 
bad we are as Christians because we don't want criminals. I don't 
know why that's so hard. I don't want criminals coming 
into my house. Does that make me a bad guy? 
Am I a xenophobe? Am I racist? Because I don't 
want criminals in my house? Why am I a xenophobe or a racist 
if I don't want criminals in the city? Nancy Pelosi said, 
well, illegal immigrants haven't done anything wrong. Illegal 
immigrant. Can you not see this? And I'm 
not trying to be political. I'm not trying to be, you know, 
go out and vote Republican. I'm not doing that. Brethren, 
just because the scripture addresses the reality that there were strangers 
in Israel doesn't give us license to develop an immigrant policy 
that just lets anybody and everybody in. I can't imagine, in light 
of Deuteronomy 7, 1 to 5, with the stipulation concerning holy 
war, that they just willy-nilly let any immigrant in and let 
them do whatever it is they wanted. I really doubt that's what's 
going on in Old Covenant Israel. Notice the primary focus is on 
the widows and the orphans associated with the church. Now again, this 
doesn't mean to kick widows and orphans that aren't part of the 
church. Or if they're unconverted, don't have anything to do with 
them. But remember when Jesus defines who the target of these 
good works are, the least of these my brethren. Galatians 
6.10 says we are to do good to all men, especially to the household 
of faith. In other words, our primary orientation 
in terms of widows and orphans, if we're going fly to China and 
help orphans over there or widows over there, but we neglect the 
widows sitting in our own church? We neglect those who are in our 
own context? We don't ever help them or visit 
them in their distress? No, I'm too busy for you, sister. 
I'm going to China to help some widows over there. No, our primary 
emphasis is on the people of God, not just in this local church, 
but the least of these, my brethren, They are Christian people. And 
again, don't leave here saying, Butler's a racist, he's prejudiced, 
he's bigoted, all you can ever help is a believer. No, I'm not 
saying that. But I am suggesting that our 
primary responsibility, and I'm also suggesting that if we're 
not looking after our primary responsibility, I don't think 
we have any reason to doubt we're not going to, or there's any 
reason to believe we're actually going to help others. I mean, 
if I don't love my own widowed mother-in-law and help her, why 
would I help some other person in the church, you see? If I'm 
not fixing, maintaining, dealing with my own castle, I'm certainly 
not concerned about the kingdom. Notice the third example, the 
necessity of sanctification. The expression of saving faith 
is not only in external acts, good works, but in internal sanctity. Notice what he goes on to say. 
Visit widows and orphans in their trouble and to keep oneself unspotted 
from the world. You see, the choice isn't between 
external works or internal sanctity. Well, I'm going to be one of 
those social justice warriors and go out and fix everything. 
But this internal sanctity, that's not really for me. But it can't 
be just internal sanctity and walk over widows and orphans 
when You know, they're between you and your car. It's both. You see, these three things are 
very intricately linked. Pure and undefiled religion in 
the sight of God and the Father is this, to visit widows and 
orphans in their distress and keep oneself unspotted from the 
world. Not or. You know, there's errors on both 
sides. I'm just going to go out and 
help people. You need to read your Bible and pray so that you're 
not unspotted by the world. I'm just gonna, you know, sit 
and pray and read. But there's other things that 
you're supposed to do as well. James will condemn his readers 
later in James 4 for worldliness. Now, worldliness is tough to 
define. The longer I live, the more I'm convinced it means somebody 
doing something I don't do. They're worldly. You gotta be 
very careful. God alone is Lord of the conscience. 
London Baptist Confession 22. God alone is Lord of the conscience. Be careful on this. I wish I 
had 10 tips how not to be worldly. You know, the old quip, don't 
drink, don't chew, don't dance, don't run with girls who do. 
You know, that at least served in some context as a definition 
for worldliness. You know, when you look at the 
Bible, for instance, it doesn't condemn drinking. It condemns 
drunkenness, but it doesn't condemn drinking. So based on that old 
quip, somebody would be worldly if they had a beer. Be careful. God alone is Lord of the conscience, 
you see. So worldliness, tough to nail 
down, but James nails his readers or his hearers. Notice in James 
4.4, adulterers and adulteresses, do you not know that friendship 
with the world is enmity with God? Whoever therefore wants 
to be a friend of the world makes himself an enemy of God. Or do 
you think that the scripture says in vain, the spirit who 
dwells in us yearns jealously? Other passages that speak to 
worldliness, John chapter 17, John 17. These are just a few 
specimen passages. John 17, 11, Christ essentially 
says, I don't ask you to take them out of the world, but keep 
them while they're in the world. The whole old adage, right? We're 
in the world, but we're not of it. That's what we ought to see. We're in the world, but we're 
not of it. Now, that cannot mean we have 
no association with the world. We're in the world, at least 
to some degree. We're gonna wear the same sorts 
of shirts and, you know, same sorts of pants, and we're gonna, 
you know, at least look like, and I don't ever get this feeling 
that the people of God in the Bible stood out based on the 
way they looked. Now, the text never says that, 
but you don't get the vibe that Paul was identified as a troublemaker 
because he wore, you know, something that was totally different. Probably 
war was typical of the culture at that particular time. So we 
need to make sure that we're on board, we're in the world, 
we're not of it. And again, I wish I had ten things, 
but none of these passages on dealing with worldliness have 
ten things. It's like Paul in 1 Timothy chapter 
2 with reference to female modesty. It intrigues me that Paul doesn't 
say, okay, a skirt must be this long, hair must be this long, 
you can wear two, precisely two pieces of jewelry. He doesn't 
do that. They painted broad strokes, they 
give the particular principles, and I think they trust the Holy 
Spirit is going to guide us and help us to maneuver through the 
various extremes on either side, you see? But in this particular 
instance, with reference to John 17, Jesus says, now I come to 
you that these things, verse 13, I speak in the world, that 
they may have my joy fulfilled in themselves. I have given them 
your word, and the world has hated them because they are not 
of the world, just as I am not of the world. I do not pray that 
you should take them out of the world, but that you should keep 
them from the evil one. They are not of the world, just 
as I am not of the world. Sanctify them by your truth, 
your word is truth. As you sent me into the world, 
I also have sent them into the world, and for their sakes I 
sanctify myself, that they also may be sanctified by the truth." 
Romans 12. Romans 12, verses 1 and 2, I 
beseech you therefore, brethren, by the mercies of God, that you 
present your bodies a living sacrifice, holy, acceptable to 
God, which is your reasonable service, and do not be conformed 
to this world. It's a beautiful thing, isn't 
it? Do not be conformed to this world, but be transformed by 
the renewing of your mind. Whatever conformity to the world 
looks like, its opposite is the transformation of the mind. In 
other words, learn sound doctrine. Learn good theology. Because 
once you have it, the Spirit takes it and helps you apply 
in your life. So that you're not shaped by 
the world, you're not functioning according to the world, but rather 
you're being transformed by the renewing of your mind. Notice 
as well, Titus chapter 2, verses 11 to 15. Titus chapter 2. what the grace of God teaches 
us. Titus 2.11, for the grace of God that brings salvation 
has appeared to all men, teaching us that denying ungodliness and 
worldly lusts, we should live soberly, righteously, and godly 
in the present age, looking for the blessed hope and glorious 
appearing of our great God and Savior Jesus Christ, who gave 
Himself for us that He might redeem us from every lawless 
deed and purify for Himself His own special people, zealous for 
good works. And then 1 John 2. 1 John 2. Specifically, verses 15 to 17. 
Again, these are passages I hope that you'll take home, pray through, 
and consider in your own life. Verse 15, do not love the world 
or the things in the world. Again, I don't know that he means 
there, don't have a stake. Well, the world has a stake, 
I can't have a stake. No, Paul tells us, we can receive a stake 
with thanksgiving and enjoy it and praise God for it. The world 
gets married, does that mean we shouldn't get married? No, 
it doesn't mean that. It's the demons. Doctrines of 
demons forbid marriage and abstaining from certain meats. You see, 
not everything that we do in this world is necessarily sin. 
I mean, you know, if you have a garden, is that worldly? Oh, it's tilling the earth, and 
that's the world. Don't do that, brethren. We've got to be very 
careful that we're not going nuts here. Now, obviously, there's 
worldly things. There's sinful things. There 
are things that are just wicked that Christians shouldn't do, 
right? I think we all see that, but 
I think at the very point of specifics and details and what 
I do and what others do, we need to be very careful that we don't 
encroach that particular theme of Second London Confession, 
and Westminster as well, and probably Savoy, that God alone 
is Lord of the conscience. 2.15, do not love the world or 
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, the lust of the eyes, the pride of life 
is not of the Father but is of the world. And the world is passing 
away and the lust of it, but he who does the will of God abides 
forever." Now, brethren, we have the particular ability to make 
anything sinful. Go back to the garden. Not the 
Garden of Eden, but your garden. You like to garden. If you're 
obsessed with it, you spend all your money and time on it, and 
it becomes an idol, I'd call that worldly, wouldn't you? Oh, 
but gardening's so neutral. It's such a good thing. Adam 
was a gardener. That's a beautiful thing. Not if you're an idolater, 
if that's everything, you know, your life, your energy, your 
blood, your sweat is poured into your garden. I mean, that might 
actually qualify as being worldly in that particular instance. 
Allison seeks to define, or at least explain, what this whole 
idea of worldliness looks like. He says, presumably, world does 
not include all activities and relationships outside the religious 
community. We all have lives and relationships 
outside the religious community. If we don't, there's a problem. 
You're supposed to go out and shine as a light in a crooked 
and perverse generation. If you're not doing that, then 
you are not doing what God calls you to do. So the supposition 
or what he says, it doesn't include all activities and relationships 
outside the religious community. More likely, it is the practical 
antithesis of God and Father and the functional equivalent 
of sin or evil. Motier says, it is the whole 
human scheme of things organized in terms of human wisdom to attain 
a human goal without respect to God, His laws, His values, 
or His ultimate judgment. The world is, in fact, anything 
and everything that is at odds with the Lordship of Jesus over 
our lives. Now, there are some things that 
we could indeed list, 10 things you shouldn't do. I suspect we 
know those things. With reference to the particular 
details and how we work this sort of thing out in our own 
hearts and lives, I suggest London Confession Chapter, it's 21 on 
liberty of conscience, right? That's a great starting point 
and these passages and pray through them and search them out. But 
I don't want to keep us here too much longer, so we'll just 
conclude by saying there is false religion. And I would submit 
that the false religion is seen by the rejection of the true 
doctrine or the embrace of false doctrine. In other words, if 
a man believes, I'm saved by works alone. That's false religion. You know, I mentioned that video. 
The guy condemns. I mean, he says, you know, Jesus 
came and, you know, he called the religious people, you know, 
whores and whatnot. Yeah, false religion, but somebody 
who's actually engaged in true religion, why would Jesus call 
them whores? He just wouldn't do that. You've 
got to understand it's a set of beliefs about the big things, 
and those beliefs lead to a particular bit of conduct. Religion is either 
good or it's bad, depending upon the beliefs that are held to. 
So false religion rejects the truth or embraces a lie. As well, 
there is no God-word orientation in terms of the external works 
performed by these false religionists. They don't do good works the 
way we saw defined in our confession of faith, which I think accurately 
summarizes what scripture teaches. Secondly, the practice of true 
religion, the belief in the truth of the gospel. was saved by grace 
through faith in Jesus Christ. If you are not a believer here 
tonight, that's the emphasis. The emphasis is not, go out and 
tame your tongue, go out and visit widows and orphans in their 
distress, and go keep yourself unspotted from the world. Right 
now, look and live. Right now, believe the gospel. 
Turn from your wickedness and your idols to the true and living 
God. Look to Jesus Christ. Faith is the means by which God 
accepts or God brings sinners into His fellowship through Jesus 
Christ. But for those who have believed, 
conduct which is the consequence of saving faith. In this text, 
it is. the bridled tongue, care for 
the needy, personal sanctification. I think John Gill sort of summarizes 
this all beautifully when he says, where there is true religion 
in the heart, there is love to God, right? Let's just do this 
one step at a time here. Where there is true religion 
in the heart, there is love to God. And where there is love 
to God, there is love to the saints. And this will show itself 
to them in times of affliction and distress. And where this 
is wanting, religion itself or this religious expression is 
not pure and undefiled. So where it is wanting, this 
expression of affection and love, it is pure and undefiled. I'm 
sorry, religious is not pure and undefiled. You get the point. 
If there's love to God, there'll be love to the saints. If there's 
love to the saints, it will express itself. It will visit, it will 
tend to, it will care for, it will help. And so I want to conclude 
by saying there is a necessity in our text on both and. This 
isn't, well, I'm going to be an external Christian doing good 
works, or I'm going to have internal sanctity. This isn't soup or 
salad. This is both and. We need to 
be a people that are about those things that have a tangible expression 
to those who are in distress, but those who are seeking, by 
the grace of God, to keep themselves unspotted from the world. And 
I don't take that specifically as, well, I can't go here, I 
can't go there, I can't go there, I can't do that. No, that may be involved, 
but it's communion with Christ. It's cultivation of the soul. 
It's being in the presence of the altogether lovely. The best 
means, the best antidote, the best help to resist the world 
is to be caught up with the Savior, to be in love and enjoyment with 
the one who is altogether lovely. I mean, if we love him, if we 
adore him, if we worship him, of course we're not going to 
go here, there, there, the other place. We're going to avoid those 
things like the plague because they're contrary to our Lord 
Jesus Christ. Well, let us close in a word 
of prayer. Father, we thank you for your 
word. We thank you for your grace and the mercy that you showed 
us in the gospel. And God, even as we read this 
passage about pure and undefiled religion, even as we see and 
examine your heart toward the fatherless and the widow, God, 
we confess, or at least I confess, a lack of concern, a lack of 
compassion and kindness. I pray, O God, that you would 
help us by your Holy Spirit to take such passages as these and 
to truly bridle our tongue and to care for the needy to seek 
to cultivate that internal sanctity, those things that will help us 
and guard us and guide us with reference to life in this world. 
We ask now that you would go with us and watch over us in 
this coming week, grant us grace to glorify and honor you, and 
we pray through Jesus Christ our Lord. Amen. We'll close with 
a brief time of meditation and then be dismissed.