Weekly Sermon
James 1:26 reads, “If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain.”
As we have previously noted, James 1:26-27 presents a clear contrast between a faulty religious life that is lacking in spiritual substance and a faithful religious life that is rooted in spiritual substance. This contrast is seen in that verse 26 closes with the statement, “This man’s religious is vain;” whereas verse 27 opens with the statement, “Pure religion and undefiled before God and the Father is this.” Even so, verse 26 presents the case of a religious life that is vain, being spiritually profitless; whereas verse 27 presents the case of a religious life that is valuable, being spiritually pure. Therefore, as we focus our attention upon verse 26, we observe more closely the case of a religious life that is vain, being spiritually profitless – “This man’s religion is vain.”
Grammatically, this verse can be divided into four parts. First, there is the condition of spiritual appearance – “If any man among you seem to be religious.” Second, there is the contrast of selfish communication – “And bridleth not his tongue.” Third, there is the condemnation of self-deception – “But deceiveth his own heart.” Finally, there is the confrontation of spiritual emptiness – “This man’s religion is vain.”
James 1:26 reads, “If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man’s religion is vain.”
As we have previously noted, James 1:26-27 presents a clear contrast between a faulty religious life that is lacking in spiritual substance and a faithful religious life that is rooted in spiritual substance. This contrast is seen in that verse 26 closes with the statement, “This man’s religious is vain;” whereas verse 27 opens with the statement, “Pure religion and undefiled before God and the Father is this.” Even so, verse 26 presents the case of a religious life that is vain, being spiritually profitless; whereas verse 27 presents the case of a religious life that is valuable, being spiritually pure. Therefore, as we focus our attention upon verse 26, we observe more closely the case of a religious life that is vain, being spiritually profitless – “This man’s religion is vain.”
Grammatically, this verse can be divided into four parts. First, there is the condition of spiritual appearance – “If any man among you seem to be religious.” Second, there is the contrast of selfish communication – “And bridleth not his tongue.” Third, there is the condemnation of self-deception – “But deceiveth his own heart.” Finally, there is the confrontation of spiritual emptiness – “This man’s religion is vain.”
The Spiritual Appearance
The opening line of James 1:26 presents the condition of spiritual appearance, saying, “If any man among you seem to be religious.” In this context, the word “if” indicates, not a rare possibility, but a common reality. As such, the scenario of this statement is Biblically assumed to be an actual case and an existing problem among us as believers. Yet the phrase “any man” (or, any individual) indicates that the warning of this verse is not specifically pointed to a specific category, but is generally proclaimed to us all. Indeed, the spiritual fault that is revealed in this warning can overtake any one of us at any given point throughout our Christian walk. Yea, we all must ever be spiritually vigilant lest we “seem to be religious,” but possess a religious life that is spiritually vain in our Lord’s sight. As we have noted, in this context the words “religious” and “religion” refer specifically to a diligent observance and dedicated performance of religious activities, duties, and services. Thus due to such a diligent observance and dedicated performance of religious activities, duties, and services, we may meet the condition of spiritual appearance. In doing these things, we may “seem to be religious.”
Now, the word “seem” can refer either to that which seems true before others or to that which seems true unto one’s self. Since the later condemnation of the verse is that this individual “deceiveth his own heart,” we conclude that this statement is intended to indicate that which this individual thinks concerning himself. In this context this statement speaks concerning this individual’s opinion of himself. Through his diligent observance and dedicated performance of religious activities, duties, and services, he thinks himself to be godly in character and right with the Lord. He supposes that such a diligent observance and dedicated performance of a religious life fulfills his spiritual responsibility as a doer of God’s Holy Word. Yet it is not our own assessment of our Christian walk that matters. Rather, it is our Lord’s assessment that matters. Even so, the Lord our God pronounces His assessment of this individual’s religious life in the conclusion of the verse, saying, “This man’s religion is vain.” Often we believers, in our estimation of our own spiritual condition, substitute the apparent value of diligent, dedicated religious activity for the actual value of a transformed, godly character. Often we have an external “form of godliness,” while denying the inward “power thereof.” (2 Timothy 3:5) Often we draw nigh unto the Lord with our mouths and honor Him with our lips, while our heart is not right with Him. (Matthew 15:8)
The Selfish Communication
Yet the opening line of James 1:26 does not reveal the entire scenario concerning this individual’s condition. In fact, the conditional word “if” with which the statement begins encompasses a second description of his spiritual conduct. As we have noted, the opening line of the verse presents the condition of spiritual appearance, saying, “If any man among you seem to be religious.” Then the verse continues with the contrast of selfish communication, saying, “And bridleth not his tongue.” Thereby a contrast is made between this individual’s perception of his spiritual condition and the revelation of his selfish communication. Although he thinks himself to be godly in character and right with the Lord, yet his unbridled tongue reveals something different about his character and about his walk with the Lord. Indeed, this individual is diligent and dedicated in religious activity. Yet he possesses a glaring spiritual fault and failure. This individual is characterized (as the present tense of the verb indicates) by an unbridled tongue. Yea, the fault for this unbridled tongue is attributed directly to him; for he himself is presented as the one who “bridleth not his tongue.”
Herein it is implied that our tongue is like a wild horse that must be strictly guided and guarded with a bridle lest it wildly run away with us. Furthermore, it is implied herein that a characteristically unbridled tongue reveals an ungodly character. This is founded upon the Biblical principle that “out of the abundance (or, character) of the heart the mouth speaketh.” (Matthew 12:34) There is a direct spiritual connection between our mouths and our hearts, between our communication and our character. Thus an unbridled tongue reveals that our character is not guided and governed by the Spirit of God, but by the selfishness of our flesh. So then, what is the nature of an unbridled tongue? James 1:26 does not provide a specific description thereof. However, James 3:7-10 declares, “For every kind of beasts, and of birds, and of serpents, and of things in the sea, is tamed, and hath been tamed of mankind: but the tongue can no man tame; it is an unruly evil, full of deadly poison. Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God. Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be.”
An unbridled tongue is one that runs wildly and destructively with selfish communication. It may indeed speak blessing and honor toward and about the Lord God in religious services. Yet biting and bitterness characterizes its communication toward and about others. Such a tongue will be filled with the grievous communication of self-exaltation, carelessness, foolishness, harshness, complaining, backbiting, tale bearing, evil speaking, anger, malice, deception, etc. It does not speak graciously, lovingly, or wisely. It does not speak “that which is good to the use of edifying” and that which ministers God’s grace to the hearers. (Ephesians 4:29) Yea, an unbridled tongue will be especially offensive when it is joined with a diligent, dedicated religious life. In such a context, the unbridled tongue will often speak to undercut the religious conduct and spiritual character of others in order that its own conduct and character may look more favorable.
The Self-Deception
Although the individual described in James 1:26 thinks himself to be godly in character and right with the Lord, the Lord our God through His Holy Word presents a condemnation of his self-deception, saying, “But deceiveth his own heart.” Due to his diligent, dedicated religious activity, he may conclude that he is godly and righteous; yet his characteristic failure and fault of an unbridled tongue reveals that he has deceived “his own heart.” He may or may not have deceived others through his diligent, dedicated religious life; but he certainly has deceived himself. The evidence of his diligent, dedicated religious activity, upon which he has set his focus, is not in itself enough to prove a godly character. In fact, the characteristic failure and fault of his unbridled tongue, having a direct connection to the character of his heart, proves an ungodly character. Yea, the evidence of his unbridled tongue cancels out and overrules all the evidence of his diligent, dedicated religious activity. Therefore, this individual deceives himself with a false estimation of his religious conduct. By considering only his religious activity, he continually misleads and deludes himself thereby into a false view of spiritual reality. Yea, he continually yields his heart to the spiritual delusion that a diligent observance and dedicated performance of religious activities, duties, and services is all that is required to define a godly character and to be right with the Lord. Indeed, such an individual needs to quit congratulating himself concerning his religious activity, and needs to come unto conviction of his ungodly character.
The Spiritual Emptiness
In the closing line, James 1:26 concludes the case with a confrontation of spiritual emptiness, saying, “This man’s religion is vain.” The phrase “this man” refers specifically to the one whose case is described in the verse. Yet having a direct connection to the phrase “any man” that is found in the opening line of the verse, the phrase “this man” refers to any one of us believers who fulfills the conditions of the verse. For any of us who think ourselves to be religiously right with the Lord, but who do not bridle our tongues, our religious activity, no matter how diligent and dedicated it may be, is spiritually vain. In such a case, our religious activity and service is spiritually unprofitable in our Lord’s estimation and shall not receive our Lord’s blessing. In such a case, our religious activity and service is spiritually unprofitable for our walk with the Lord and for our ministry unto others. In such a case, our religious activity and service is spiritually unprofitable because it is not rooted in a godly character, but is corrupted by an unbridled communication. In such a case, our religious activity and service represents a faulty religious life because it is only a religious form without the spiritual reality. In such a case, although we may esteem our religious activity and service highly, we actually need to come unto broken-hearted repentance of our ungodly character and our unbridled communication.
Please share this post with others:
RSS Feed
