Religion: What God's Word Says About It

This is a word often found upon men's lips, but seldom in the Scriptures. By men it is used in different ways, some building their thoughts of happiness and hopes of eternal bliss upon it; as it is erroneously said-
"'Tis religion that can give
Sweetest pleasures while we live;
'Tis religion can supply
Solid comfort when we die."
Other men affect to despise religion, thinking that it is ever vain. Now, though Scripture seldom uses the word, it corrects both these extreme and erroneous notions.
We read of "the Jews' religion" (Gal. 1:13, 14). When Paul stood before Agrippa, he said, "After the most straitest sect of our religion I lived a Pharisee." Acts 26:5. To this sect then we must look for the perfection of religion according to the flesh. We read much of it in the four gospels. These Pharisees were so scrupulous in the observance of religious ceremonies that they would not eat without washing or baptizing their hands. They ceremonially cleansed the vessels which contained their food, the couches upon which they reclined to take it, and their hands by which they partook of it (Mark 7). They were so particular as to the tithes which were due to God that they tithed even mint and anise and cummin (Matt. 23:23). Yet, for all that, they knew not God, nor practiced His ways in judgment, mercy, and faith. When His Son was among them, they condemned Him as irreligious because He performed His acts of mercy upon the Sabbath day and, at the last, clamored for His death as a blasphemer. He said, "If ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless." Matt. 12:7. That is, the manifestation of God's character is more pleasing to Him than any outward rites or ceremonies. But, alas! how could they exhibit His character whom they knew not?
In this "straitest sect" of religion Paul had the very chiefest place (see Phil. 3). And yet, when his eyes were opened, how vain all his religion appeared! Pursuing it in the most zealous way, he found himself in open rebellion against God, His Christ, and His saints. The highest degree attainable in religion according to the flesh is worth no more than this. With all his boasted privileges and zeal he found himself the chief of sinners, dependent for salvation wholly upon that Jesus of Nazareth whom he had despised, and whose followers he had persecuted. He obtained mercy because he did it ignorantly in unbelief; and his heart rejoiced in that faithful saying which he wrote for others, "Christ Jesus came into the world to save sinners; of whom I am chief." 1 Tim. 1:15.
Now James speaks in his epistle of "pure religion and undefiled" (chap. 1:27). What is that? The reproduction of God's own character in mercy and holiness. And in whom does that take place? In those who can say, "Of His own will begat He us with the word of truth." v. 18. They are be. gotten of God. Only in those who are partakers of the divine nature can the divine character be manifested. Many use the epistle of James in a very bad way, avowing that religion and works can render a sinner acceptable to God. But let us begin where he begins. Let us listen to him as he says, "Do not err, my beloved brethren. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Of His own will begat He us with the word of truth." He therefore exhorts us to be swift to hear. Wherefore? Because the Word of God, coming to us from Himself, is the instrument by which we are begotten, and by which all that is pleasing in His sight is wrought in us. All comes from Him. Let us never lose sight of this momentous principle in reading the epistle of James.
The Word acts upon the heart and thus produces the results which are according to God. Others see the results and judge accordingly. Thus he says, "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." How perfect an expression of this we have in the Pharisees of whom we have spoken. Their
religious appearance was wonderful. But their words to the Son of God, spoken out of the abundance of the heart, betrayed their ignorance of God and His ways. "Go ye," He bade them, "and learn what that meaneth, I will have mercy, and not sacrifice." Matt. 9:13.
He would have them know their ignorance and need, that they might come to Him as the Physician who alone could heal them. Alas! they refused, and He could only pronounce judgment upon them as hypocrites whose hearts were deceived, and whose appearance deceived others (Matt. 23).
"Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world."
It is said of God, "In Thee the fatherless findeth mercy." Hos. 14:3. We were as fatherless in this world of sin and sorrow, for our hearts were bereft of all true comfort and blessing. There was not a thing we turned to for protection and solace but death struck it sooner or later. We turned to Him as prodigals who had sought joy in a far-off country, but had found only deepening misery. We turned to Him who received us more graciously than tongue can tell, and took away by the sacrifice of Christ all our iniquity. We have obtained mercy. Now, as knowing Him our Father, we may turn to this weary world to find objects of compassion in the fatherless and widows. We may follow Him of whom it is written, He "went about doing good." Precious occupation!
Are we religious in this way? Has this word its true place in our hearts? Do we diligently seek out those whom death has afflicted, whom sorrow has stricken? and do we take pleasure in ministering to them, not as an act of mere philanthropy, but as expressing the kindness of God? Note that we are not bidden to form or join charitable institutions, benevolent societies, or the like. Donations or subscriptions are not sought. It is said, "to visit." What is insisted upon is the personal manifestation of the compassions of God in individual intercourse with the afflicted. And how sweetly may all do this who are abiding in communion with that heart from whence all true comforts flow, though some may have to say, with an apostle of Christ, "Silver and gold have
I none; but such as I have give I thee." Acts 3:6. He gave more than money to that poor cripple, for he linked him with the all-powerful name of Jesus Christ of Nazareth. That precious name of Him who meets all need may be borne by the poorest saint that loves it into the house of the afflicted and sorrowing.
But while the grace of the Father is manifested, the holiness of God is to be maintained. How perfectly this was so in Jesus! The Father was fully manifested in Him in perfect love and grace; yet even demons owned Him as "the Holy One of God." The world has cast off God to do its own will in corruption and violence. "Know ye not that the friendship of the world is enmity with God? whosoever therefore will be a friend of the world is the enemy of God." Jas. 4:4. Solemn words! How many allow what are called "charitable purposes" to link them with worldly ways and worldly people. Let us remember this, that pure religion and undefiled before God and the Father consists not alone in visiting the afflicted, but also in keeping ourselves unspotted from the world. It has its two elements which cannot be separated; we are to visit in the activity of love and grace; but we are also to keep ourselves in the unrelenting exclusivism of holiness.
This is a day of much religion. The heart wearies amid that which has a form of godliness, but denies its power. May God our Father grant that our hearts may be abiding in holy separation to Himself, and in the full enjoyment of His love and infinite goodness, so that we may be found practicing in this world pure religion and undefiled.
Repentance
Repentance, however deep and sincere, is not the ground or procuring cause of a sinner's forgiveness. A convicted prisoner might truly repent the doing of the deed of which he had been found guilty, but no judge would be justified in letting him go free on that account. Another might recklessly go into debt, and then repent of his folly, but his repentance would not pay his debts or release him from financial obligations. So it is with the sinner. The most profound repentance, the most acute sorrow for sin, witnessed as it might be by many and bitter tears, furnish no ground for pardon. Were it otherwise we should need no Savior and no atonement. The one sole ground of forgiveness is the precious blood of Christ shed judicially upon the cross of Calvary. It is that, and that alone, which maintains inviolate the justice of God, and at the same time enables Him to justify the ungodly. (Rom. 3:26; 4:5.) Kindly read those two passages with care, and also 1 John 2:12.
Still repentance has its place. A repentant soul is one who has not only undergone a change in all his thoughts about sin and God, but he also sides with God against himself, and owns with anguish of heart that he is guilty and lost. But with it there is always the thought, however feeble, that in God alone must help be found. So the repentant prodigal said that in his father's house there was "bread enough and to spare": he knew there was none for him elsewhere. Simon Peter too, when confessing himself a sinful man, nevertheless clung all the while to Jesus-"When Simon Peter saw it, he fell down at Jesus' knees, saying, Depart from me; for I am a sinful man, 0 Lord." Luke 5:8. It is always so. The repentant sinner hopes in God, though at the time he may know but little of the goodness of God, and nothing of the joy He has in welcoming His prodigals back.