What Is True Religion?

Growing up, many of us were told to avoid two topics in polite conversation: politics and religion. If we’re going to be successful in social situations, some say, then we ought to steer clear of these taboo subjects.

When we come to the New Testament letter of James, he introduces us to one of these two topics—namely, religion. He uses the term as an adjective once and as a noun twice in the closing verses of chapter 1:

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)

Though it may be culturally taboo, the issue of religion is a biblical matter and is therefore one with which we must reckon. In answering the question “What is true religion?” we’ll first define our terms and then deal with the substance of James’s instruction in the passage.

Defining Our Terms

By “religion,” James means the outward expression of one’s faith. He’s talking about that which emerges from an internal reality—an external conformity to internal grace. 

In verse 22, James already established his concern for those who were self-deceived in relation to obeying God’s Word. He revisits the theme of self-deception in verse 26, this time relating to one’s religion. Worthless religion, James tells us, is the kind that’s external only. It is practiced by the kind of person who does good while his heart is filled with malice, envy, and prejudice. Followers of Jesus should have no interest in that flavor of religious expression. And it’s the kind of religion that God despises.

True religion is an external conformity to internal grace.

But there’s also a form of religion that is acceptable to God. Verse 18 is helpful along these lines. Describing God’s work in saving sinners, James says, “Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures” (1:18).

In other words, religion is more than a moral life. It involves a life transformed by God’s grace. Viewed this way, the religion that James describes in verses 26–27 is consequential. Bridling our tongues, visiting the lowly, and keeping pure are the effects of our being “brought forth” into salvation, not the causes.

To profess to have the life of God and remain unchanged is unthinkable. And so we have to beware of reducing Christian living to charity plus morality.

A Test for True Religion

While verses 26 and 27 aren’t a comprehensive summary of acceptable religion (notice that there’s no mention of Bible reading, prayer, Christian fellowship, the ordinances, etc.), they are a good test for true religion. This passage presents three marks of genuine Christianity against which all believers—those who think they’re religious—would do well to measure themselves.

A Controlled Tongue

“If anyone thinks he is religious,” James writes, “and does not bridle his tongue but deceives his heart, this person’s religion is worthless” (1:26). Here he addresses the danger of being sound in our theology yet sinful with our speech.

Importantly, the call is for a bridled tongue, not a silent tongue. Calvin comments, “He who … seems brilliant with some outward shew of sanctity, will set himself off by defaming others, and this under the pretence of zeal, but really through the lust of slandering.”¹ These words describe someone who diligently reads his Bible in the early hours of the day and then goes on gossiping with his colleagues over the lunch hour. This kind of religion is worthless, a hollow pretense of presumed godliness.

Eventually and inevitably, our lips will declare the reality of what’s in our hearts.  

A Compassionate Heart

A second test comes in verse 27: True religion overflows in care for the lowly among us. The word James uses for “visit” can also be translated “to look after” or “to care for.” It involves genuine concern. Moved by the needs of others, true religion means offering a hand without expecting anything in return.

Eventually and inevitably, our lips will declare the reality of what’s in our hearts.

We know from the Old Testament that God is particularly interested in the fatherless, the lonely, and the overlooked (Ps. 68:5). And if we profess to have God as our Father, then we ought to reflect His heart in our regard for the helpless.

Jesus established the principle in the preamble to His parable of the great banquet, turning the norm on its head when he said, “When you give a feast, invite the poor, the crippled, the lame, the blind, and you will be blessed” (Luke 14:13–14). Indeed, when we approach the lowly in their helplessness, we go bearing the compassion of Christ Himself.  

A Clean Life

God’s people are to be not only practically helpful but also personally holy. That’s the gist of James’s closing remarks: True religion means making a commitment “to keep oneself unstained from the world” (v. 27). Social involvement is never a replacement for moral purity, nor is it an excuse for impurity.

When we approach the lowly in their helplessness, we go bearing the compassion of Christ Himself.

By virtue of our calling, Christians are different. We’re set apart from the world. Our standards are those not of the prevailing culture but of the kingdom of heaven. We must remember that the world, dominated by the Evil One, is opposed in spirit and attitude toward God—and there’s a clear demarcation between the two (James 4:4).

The holiness of God’s people is a massive biblical theme. Peter urges the churches to prepare themselves for Christ’s return by leading spotless lives, morally speaking (2 Peter 3:14). Similarly, Paul reminds the Ephesians that Jesus will return for His unblemished, holy bride, the church (Eph. 5:27). And writing to the young pastor Timothy on running the race of faith, Paul simply exhorts him, “Keep yourself pure” (1 Tim. 5:22).

So we shouldn’t be surprised when James includes moral purity in his test for true religion.

“Examine Yourselves”

“Well,” somebody says, “what a test! I’m not sure how to prepare for such an exam. And even if I did prepare, I’m not sure I’d pass.” While it can be a daunting thing to examine the genuineness of our faith, it’s a necessary task (2 Cor. 13:5). But all that we need to pass the test is provided for us in the Book: “Therefore put away all filthiness and rampant wickedness and receive with meekness the implanted word, which is able to save your souls” (James 1:21).

It’s when we humbly accept the Gospel in God’s Word that Christ works in us to save us—from our hasty outbursts, so that we tame our tongues; from our selfishness, so that we reach out with compassion; and from the defilement our sin creates, so that we are kept pure until our Lord returns.

This article was adapted from the sermons “Religion — Part One” and “Part Two” by Alistair Begg.