Tag Morality

Religion That Shows No Law Can Provide Salvation

Todd R Leave a comment
Photo by Brett Jordan on Unsplash

I am on vacation this week, so I’ve collected some old posts about James 1:27 for the week.  I’m reposting them as is, but they definitely need some editing!

It’s common to think that the point of religion is to have the right laws and to follow them.  However, James 1:27 says “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.”  This is a different definition of religion than we often think of.  Today continues a series based on this verse, focusing on the insufficiency of laws as a way to salvation.  Only by Christ’s fulfillment of the laws of God through His life, death and resurrection can we achieve salvation, or a restoration of a right relationship with God and with each other.

Which laws do I mean?  In the Old Testament, there are three types, which include what many people think of as “religion”: moral laws of what is right and what is wrong, civil laws about what to do when those laws are broken, and ceremonial laws that explain requirements for restoring relationship with God.  But also in the Bible are signs that all civil and ceremonial laws are provisional, or temporary and incomplete, even if they are designed by God.  They exist because man cannot keep the moral laws, which is where this post begins…

The Poor Among You
Consider these verses from the same chapter in Deuteronomy:
“But there will be no poor among you; for the LORD will bless you in the land that the LORD your God is giving you for an inheritance to possess— if only you will strictly obey the voice of the LORD your God, being careful to do all this commandment that I command you today.” – Deuteronomy 15:4-5
“For there will never cease to be poor in the land. Therefore I command you, ‘You shall open wide your hand to your brother, to the needy and to the poor, in your land.’” – Deuteronomy 15:11

Just a few verses apart, it says that “there will be no poor among you”, but then that “there will never cease to be poor in the land.”  It seems like a contradiction, but the two thoughts can coexist because the first one is conditional on full obedience of the law – “if only you will strictly obey…”  God knows His moral law is perfect, but also that our obedience is imperfect, which will lead to poor in the land.  So, He further commands that His people take care of the poor.  This second command shows that He provides additional moral and civil laws to help those who are hurt by the failures of people to follow moral law.  Every failure of His people throughout time was known to Him when He gave the law, but He gave it anyway because it was not intended as an ultimate solution.

Jesus also recognized that poverty would not be solved until we reach Paradise, after He comes a second time.  In Mark 14:7, He said “For you always have the poor with you, and whenever you want, you can do good for them. But you will not always have me.”  He said this because His disciples were criticizing Mary of Bethany, who decided to use ointment worth a years’ wages to anoint Jesus rather than to sell it and help the poor.  The gospel of John singles out Judas as the accuser of Mary, but also says that Judas “said this, not because he cared about the poor, but because he was a thief, and having charge of the moneybag he used to help himself to what was put into it.”[1]  Elsewhere, Jesus quoted Isaiah, who said “this people draw near with their mouth and honor me with their lips, while their hearts are far from me.”[2]  What we now call “virtue signaling” is not new.  Throughout history, people have been better at promoting virtue in concept than in practice, and in others rather than in themselves.  Therefore, even if the law we have is perfect, we will never achieve its ends.

Ruth and the Civil Law
Second, the Old Testament story of Ruth shows that even a perfect moral law, perfectly followed, cannot solve every problem – specifically the problem of “orphans and widows in their affliction.”  In addition, civil law can only limit the impact of some problems, not eliminate them.  The civil laws for gleaning and levirate marriage are key to Ruth’s story, while providing examples of faithfulness in a broken society, are also reminders that society is broken in ways laws can’t fix.

Gleaning, provided for in Leviticus 19:9, 23:22 and Deuteronomy 24:19, is necessary because “there will never cease to be poor in the land.”  God commanded His people to leave the edges of their fields unharvested, so the poor could eat what was there.  Levirate marriage, defined in Deuteronomy 25:5-10, is necessary because there are widows and orphans in the world. It gives provision for widows by obligating relatives of the deceased husbands to care for, or even marry, the widow to preserve the family line and inheritance.  However, these laws didn’t prevent Naomi and Ruth from becoming poor, or from losing their husbands.

One aspect of Ruth’s story is that people of faith can rely on God’s provision, both through His civil law and through others who follow it, to make a tangible difference in a world where many ignore God’s law.  Good civil law can improve the conditions of the poor, the orphan, and the widow, if people also follow the eternal moral law of love.

Civil law is a provision for
a fallen world, not a pathway
to a perfect world.

Another aspect of the story of Ruth is how it keeps us “unstained from the world.”  The world wants us to believe that with enough time, effort, resources, cultural revival, laws, coercion, or whatever, that we can produce a widow, orphan, and poverty-free utopia.  But whatever its source, civil law is a provision for a fallen world, not a pathway to a perfect world.  There will always be widows and orphans as long as there is death, and no law can overcome death.

Jesus, Our Religion
For me, the power of thinking about James 1:27 this way is not that I come away thinking, “now I know what to do!  Let’s go!” but that I come away knowing there is no way any of us could possibly measure up to the standard God requires.  Every time we see someone left behind it is a reminder of our collective failure, evidence that we really don’t have the answer even to our own individual problems, much less a path to perfection for the world.

Fortunately for us, the book of Ruth ends with hope, in the form of a genealogy showing her as an ancestor of King David, and therefore an ancestor of Jesus Himself.[3]  Through His life, death, and resurrection, He overcomes both death and the cause of death – our inability to generate religion that is acceptable to God the Father on our own.  Only Jesus, in a perfectly lived life, seeking out and loving “the lost sheep of the house of Israel,” fulfilled the requirements of “Religion that is pure and undefiled before God the Father.”  He offered His perfect record to the Father in our place, so we could be accepted based upon His religion, not ours.  He fulfilled the moral, civil, and ceremonial laws in our place, providing a way to a world with no poor, no orphans, and no widows.

For many in the world, civil law is their false gospel, their hope of salvation.  But the Bible lets us know that in this world, we will always have poverty.  There will always be widows and orphans here.  However, because we cannot follow moral law perfectly, we need temporary civil law as a provision for a fallen world.  To keep society from falling apart until Christ returns and molds us into new creations that follow the moral law of love naturally, with no need for civil or ceremonial law.

Until that day, Christ rejects both the tyranny of, and freedom from, law as the answer for His people.  Any civil law – even that of the Old Testament – can only mitigate the damage of sin, but in many cases, the wrong laws can make the damage worse.  However, absence of, or rejection of, all law is not the answer because the gospel of Jesus Christ is the good news of a Kingdom.  Jesus said in John 8:31-32: “If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free.”  This freedom is from the failed kingdoms of this world, but not license to reject His righteousness as our personal standard of behavior.

Jesus said “I am the way, and the truth, and the life. No one comes to the Father except through me.”[4]  His righteousness brings us into a Kingdom like no other, where to “Visit orphans and widows in their affliction” is the freely offered sacrifice acceptable to our Lord, and an example of what James refers to later in his letter: “But someone will say, ‘You have faith and I have works.’ Show me your faith apart from your works, and I will show you my faith by my works.”[5]

[1] John 12:6
[2] Isaiah 29:13, Matthew 15:8, Mark 7:6
[3] Ruth 4:17-22
[4] John 14:6
[5] James 2:18

Religion That Applies to Every Society, in Every Time and Place

Todd R Leave a comment
Photo by Free Walking Tour Salzburg on Unsplash

I am on vacation this week, so I’ve collected some old posts about James 1:27 for the week.  I’m reposting them as is, but they definitely need some editing!

If Christianity is a message of salvation to all people, in all times and places, then the religious practices it recommends must be broad enough, and also flexible enough, to apply in every situation.  The political and cultural societies we each live in today have only existed for a blink of an eye in the grand scheme of history, and people reading this post may be living in societies entirely different from the one I’m writing this in.

What are these religious practices?  When the apostle James wrote in James 1:27 – “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” he didn’t just mean “pure and undefiled” right here and right now, but that to an eternal God whose character doesn’t change, there is a religion that remains pure and undefiled in all circumstances.  There is no expiration date or limited jurisdiction on James 1:27.

To apply James’ words that way doesn’t mean he was using “orphans and widows” only as a metaphor for something other than actual orphans.  He does mean to take care of them.  But he was also using them as the best example of people unloved in his society and by the world – the ones who fell through the cracks of society, and that “to keep oneself unstained from the world” means that pure religion leaves nobody behind the way the world does.

The world has many people who believe perfect society is only a matter of time, effort, and ingenuity, and it also has many people whose very existence shows the folly of that belief.  This tension reflects human history all the way back to Adam and Eve, who had to decide whether the kingdom of God they already lived in was what they wanted, or whether they wanted to build a kingdom based on their own ideas.  This tension existed when Jesus ministered on earth in the Pax Romana, or “Roman Peace” of the society He lived in.  The Caesars declared in what they called “gospel,” or “good news,” messages that they should be revered as gods for producing the most peaceful and prosperous society the world had ever known.  But when Jesus came, all He had to do was walk down the street – any street – and find problems not being solved in Caesar’s great empire. [1]  Jesus didn’t shake his fist at the utopians in protest, He just loved those in need of love, exposing the immensity of the flaws that exist in any human system, and proving by example that His kingdom is better.

WWJD

So, when James says “visit orphans and widows in their affliction” he means to do as Jesus did – to seek out and care for those left behind by the utopian imaginings of the world, and its related denials that these abandoned people matter.  This does include literal windows and orphans, but it’s also whoever is left behind in your area of the world.  The people in your neighborhood, country, organization, or even your church that the system doesn’t notice because there is nothing worldly to be gained by noticing them.  In Jesus’ eyes, even Zacchaeus, a wealthy Jew in a Jewish society that valued wealth, was one of “the lost sheep of the house of Israel” because nobody saw him as a person with a personal and spiritual need.[2]  These “lost sheep” Jesus referred to in Matthew 10:6 and 15:24 need to know “the kingdom of heaven is at hand”[3] because this world’s kingdoms have failed them.

Each and every world system leaves some behind, proof that Adam and Eve made the wrong decision to go their own way.  There are always those who it is unpopular or uncool to pay attention to, even in churches.  Therefore, James calls us to love the unloved and the genuinely oppressed, whoever they are, wherever you are.  By definition, there’s no program to reach these people, because they are the ones who were missed.  It takes the actions of individual, loving people to reach them and that’s kind of the point.  Christianity is about the restoring of people and relationships, not the building of theoretical systems.

But does this really apply in every time?  How is the ethic of James 1:27 eternal, while other ethics are not?

At the risk of oversimplifying (inevitable in a blog!), the difference is that worldly ethics depend entirely on “progress” toward a solution that is theoretical and in the future.  Those pursuing worldly utopia hope they will progress to a solution for the orphans and widows’ problem, but what about the widows and orphans of the past?   Or right now?  In a framework of Darwinian evolution, death is just part of the process and an inevitable circumstance we must accept until we find a solution.  Death itself is Darwin’s philosophical orphan and widow they don’t want us to notice.  A solution in the future has no real hope for people in the past or present.

In Christianity the solution already exists – it was available even to our first ancestors – and death is only the result of refusing to accept it. And in all times places and situations “love God and love neighbor” is the right ethic, epitomized by James 1:27 and to be consummated in Heaven.  All those who have ever turned to God and accepted His solution, in the past, present, and future, will see His salvation.  We don’t have to hope that someday our children, or their children, and so on, will be loved, and know love, perfectly.

Until mankind actually produces a utopia, it is unscientific to believe utopia is possible, but because Jesus exists and walked among us, it is scientific to say perfect love is possible, even in this world.  From this perspective, Christianity is only horrendous if false; other systems are horrendous if true.

Today you may live in the greatest empire the world has ever known, or the worst tyrannical state, or you may live in a country most people on the world couldn’t find on a map.  In every case, and all cases in between, there are orphans and widows among you because only the kingdom of God is a perfect solution, and it will only be fully realized in Heaven.  Find them in their affliction and visit them, “And proclaim as you go, saying, ‘The kingdom of heaven is at hand.’” – Matthew 10:7

[1] For more on this, see an earlier post, More Than Truth
[2] See an earlier post, A Man in Need of an Ally, for more on Jesus and Zacchaeus
[3] Matthew 10:7

Religion That Epitomizes Love for God and Neighbor

Todd R Leave a comment

I am on vacation this week, so I’ve collected some old posts about James 1:27 for the week.  I’m reposting them as is, but they definitely need some editing!

What is religion?  In the Bible we get one definition from James 1:27, which says: “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.”  This may sound like a nice sentiment for a Hallmark card instead of a religion, but James was not resorting to hyperbole for mere effect.  He meant what he said, but what does he mean?

Photo by Robert Guss on Unsplash

Jesus Himself said that to love God and to love your neighbor were the greatest commandments, in a way the highest form of religion, so James is probably using “to visit orphans and widows in their affliction” as the purest, most undefiled form of love.  In James’ time, orphans and widows were the people genuinely unloved by the world – the ones who fell through the cracks of society.  Not only were they without a husband or parents, but society was not providing for them either and they were truly abandoned “in their affliction.”  Anyone caring for them would get no credit or recognition for it.  Therefore, the only motive for visiting them is love for them.  Pure love, with no impurity or stain from a desire to get something in return.

James specifically refers to “God the Father,” who has always taken His own, and His people’s, responsibility to widows and orphans seriously.  He wants to take care of them, but Psalm 94:6-7 says about the rulers of the nations, including Israel: “They kill the widow and the sojourner, and murder the fatherless; and they say, ‘The LORD does not see; the God of Jacob does not perceive.’”  They preyed on those nobody cared about, and also boasted that not even God cared.

When any group of people – even one with God’s institutions of His law, temple, priests, prophets, and kings ruling the literal promised land – neglects the oppressed, their religion is impure and defiled.  All institutions – including ones provided by God – are useless outside of God’s purpose for them.  The temple was a way to approach God by sacrifice, foreshadowing Jesus’ death on the cross, but Judah used it as a way to appease Him so they could do their own thing.  Jeremiah criticized the religious leaders of his day, who thought they were free from judgement, repeating “This is the temple of the LORD, the temple of the LORD, the temple of the LORD,”[1] treating the temple as more important than God Himself and a reason God would always bless them.  However, God doesn’t want us to follow a checklist of religious observance – He wants us to be His loving family.

Because they replaced love with empty religion, Israel was cast into exile under the Babylonians, and Jeremiah cries in Lamentations 5:3 that “We have become orphans, fatherless; our mothers are like widows.”  Perhaps God would teach compassion to His people through painful discipline and experience, having to live like those they ignored.

Unstained
Visiting widows and orphans keeps one unstained from the world when society thinks it’s ok to leave some behind.  That it’s ok to think we can’t do any better and that God doesn’t see, and that He doesn’t have an answer for it.  That if we follow the letter of the law, or rely on institutions, but not on the spirit of love, God will just look the other way because we tried our best.

Therefore, don’t visit widows and orphans because its popular, because a law tells you to, or for any reason besides Godly love, because when we mix in worldly motives, we risk loving only those who are popular to love or who our government and culture have put in favored positions.  Maybe we even reduce love to a comment about distant people trending on social media at the time, and not those individuals who are actually suffering the most.  These people are often right in front of us.

It is by ministering to specific widows and orphans in their need that the Christian retains the preservative power of salt and the illuminating power of light to the world.[2]  It’s not the idea, but the actual visiting that is pure and undefiled.  Me writing this and you reading this is only an idea.  But it is a beginning.

Blessed are the pure in heart, for they shall see God.
Heaven is for people who love when there’s nothing more at stake than the person being loved.  Only Jesus has met the standard of this love, but He has made a Way to Life for those willing to accept His Truth.  Jesus willingly takes our stain on the cross, and gives us His righteousness as a free gift, but only if we actually want His righteousness more than we want our stained world.  In Christ, the Father will change His people into people who care for widows and orphans.  People like that don’t need anything else to make a perfect society.  It’s loving people that make a perfect society, not rules and institutions, and certainly not good intentions that leave people behind.  Paradise will be a society that is pure, undefiled, and unstained, and where the only Institution needed is Jesus, our Prophet, Priest, and King.

No better solution exists than God the Father’s plan to build a family where everyone loves Him and loves their neighbor as themselves, and when we visit widows and orphans, we illustrate the truth that God sees them and cares for them, even when nobody else does.

Visiting widows and orphans is Religion that epitomizes love for God and neighbor.

[1] Jeremiah 7:4
[2] Matthew 5:13-16

Religion That Shows No Law Can Provide Salvation

Todd R 5 Comments
Photo by Brett Jordan on Unsplash

It’s common to think that the point of religion is to have the right laws and to follow them.  However, James 1:27 says “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.”  This is a different definition of religion than we often think of.  Today continues a series based on this verse, focusing on the insufficiency of laws as a way to salvation.  Only by Christ’s fulfillment of the laws of God through His life, death and resurrection can we achieve salvation, or a restoration of a right relationship with God and with each other.

Which laws do I mean?  In the Old Testament, there are three types, which include what many people think of as “religion”: moral laws of what is right and what is wrong, civil laws about what to do when those laws are broken, and ceremonial laws that explain requirements for restoring relationship with God.  But also in the Bible are signs that all civil and ceremonial laws are provisional, or temporary and incomplete, even if they are designed by God.  They exist because man cannot keep the moral laws, which is where this post begins…

The Poor Among You
Consider these verses from the same chapter in Deuteronomy:
“But there will be no poor among you; for the LORD will bless you in the land that the LORD your God is giving you for an inheritance to possess— if only you will strictly obey the voice of the LORD your God, being careful to do all this commandment that I command you today.” – Deuteronomy 15:4-5
“For there will never cease to be poor in the land. Therefore I command you, ‘You shall open wide your hand to your brother, to the needy and to the poor, in your land.’” – Deuteronomy 15:11

Just a few verses apart, it says that “there will be no poor among you”, but then that “there will never cease to be poor in the land.”  It seems like a contradiction, but the two thoughts can coexist because the first one is conditional on full obedience of the law – “if only you will strictly obey…”  God knows His moral law is perfect, but also that our obedience is imperfect, which will lead to poor in the land.  So, He further commands that His people take care of the poor.  This second command shows that He provides additional moral and civil laws to help those who are hurt by the failures of people to follow moral law.  Every failure of His people throughout time was known to Him when He gave the law, but He gave it anyway because it was not intended as an ultimate solution.

Jesus also recognized that poverty would not be solved until we reach Paradise, after He comes a second time.  In Mark 14:7, He said “For you always have the poor with you, and whenever you want, you can do good for them. But you will not always have me.”  He said this because His disciples were criticizing Mary of Bethany, who decided to use ointment worth a years’ wages to anoint Jesus rather than to sell it and help the poor.  The gospel of John singles out Judas as the accuser of Mary, but also says that Judas “said this, not because he cared about the poor, but because he was a thief, and having charge of the moneybag he used to help himself to what was put into it.”[1]  Elsewhere, Jesus quoted Isaiah, who said “this people draw near with their mouth and honor me with their lips, while their hearts are far from me.”[2]  What we now call “virtue signaling” is not new.  Throughout history, people have been better at promoting virtue in concept than in practice, and in others rather than in themselves.  Therefore, even if the law we have is perfect, we will never achieve its ends.

Ruth and the Civil Law
Second, the Old Testament story of Ruth shows that even a perfect moral law, perfectly followed, cannot solve every problem – specifically the problem of “orphans and widows in their affliction.”  In addition, civil law can only limit the impact of some problems, not eliminate them.  The civil laws for gleaning and levirate marriage are key to Ruth’s story, while providing examples of faithfulness in a broken society, are also reminders that society is broken in ways laws can’t fix.

Gleaning, provided for in Leviticus 19:9, 23:22 and Deuteronomy 24:19, is necessary because “there will never cease to be poor in the land.”  God commanded His people to leave the edges of their fields unharvested, so the poor could eat what was there.  Levirate marriage, defined in Deuteronomy 25:5-10, is necessary because there are widows and orphans in the world. It gives provision for widows by obligating relatives of the deceased husbands to care for, or even marry, the widow to preserve the family line and inheritance.  However, these laws didn’t prevent Naomi and Ruth from becoming poor, or from losing their husbands.

One aspect of Ruth’s story is that people of faith can rely on God’s provision, both through His civil law and through others who follow it, to make a tangible difference in a world where many ignore God’s law.  Good civil law can improve the conditions of the poor, the orphan, and the widow, if people also follow the eternal moral law of love.

Civil law is a provision for
a fallen world, not a pathway
to a perfect world.

Another aspect of the story of Ruth is how it keeps us “unstained from the world.”  The world wants us to believe that with enough time, effort, resources, cultural revival, laws, coercion, or whatever, that we can produce a widow, orphan, and poverty-free utopia.  But whatever its source, civil law is a provision for a fallen world, not a pathway to a perfect world.  There will always be widows and orphans as long as there is death, and no law can overcome death.

Jesus, Our Religion
For me, the power of thinking about James 1:27 this way is not that I come away thinking, “now I know what to do!  Let’s go!” but that I come away knowing there is no way any of us could possibly measure up to the standard God requires.  Every time we see someone left behind it is a reminder of our collective failure, evidence that we really don’t have the answer even to our own individual problems, much less a path to perfection for the world.

Fortunately for us, the book of Ruth ends with hope, in the form of a genealogy showing her as an ancestor of King David, and therefore an ancestor of Jesus Himself.[3]  Through His life, death, and resurrection, He overcomes both death and the cause of death – our inability to generate religion that is acceptable to God the Father on our own.  Only Jesus, in a perfectly lived life, seeking out and loving “the lost sheep of the house of Israel,” fulfilled the requirements of “Religion that is pure and undefiled before God the Father.”  He offered His perfect record to the Father in our place, so we could be accepted based upon His religion, not ours.  He fulfilled the moral, civil, and ceremonial laws in our place, providing a way to a world with no poor, no orphans, and no widows.

For many in the world, civil law is their false gospel, their hope of salvation.  But the Bible lets us know that in this world, we will always have poverty.  There will always be widows and orphans here.  However, because we cannot follow moral law perfectly, we need temporary civil law as a provision for a fallen world.  To keep society from falling apart until Christ returns and molds us into new creations that follow the moral law of love naturally, with no need for civil or ceremonial law.

Until that day, Christ rejects both the tyranny of, and freedom from, law as the answer for His people.  Any civil law – even that of the Old Testament – can only mitigate the damage of sin, but in many cases, the wrong laws can make the damage worse.  However, absence of, or rejection of, all law is not the answer because the gospel of Jesus Christ is the good news of a Kingdom.  Jesus said in John 8:31-32: “If you abide in my word, you are truly my disciples, and you will know the truth, and the truth will set you free.”  This freedom is from the failed kingdoms of this world, but not license to reject His righteousness as our personal standard of behavior.

Jesus said “I am the way, and the truth, and the life. No one comes to the Father except through me.”[4]  His righteousness brings us into a Kingdom like no other, where to “Visit orphans and widows in their affliction” is the freely offered sacrifice acceptable to our Lord, and an example of what James refers to later in his letter: “But someone will say, ‘You have faith and I have works.’ Show me your faith apart from your works, and I will show you my faith by my works.”[5]

This is the 3rd post in a series on James 1:27, which began here, and continues here.

[1] John 12:6
[2] Isaiah 29:13, Matthew 15:8, Mark 7:6
[3] Ruth 4:17-22
[4] John 14:6
[5] James 2:18

Religion That Applies to Every Society, in Every Time and Place

Todd R 1 Comment
Photo by Free Walking Tour Salzburg on Unsplash

If Christianity is a message of salvation to all people, in all times and places, then the religious practices it recommends must be broad enough, and also flexible enough, to apply in every situation.  The political and cultural societies we each live in today have only existed for a blink of an eye in the grand scheme of history, and people reading this post may be living in societies entirely different from the one I’m writing this in.

What are these religious practices?  When the apostle James wrote in James 1:27 – “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” he didn’t just mean “pure and undefiled” right here and right now, but that to an eternal God whose character doesn’t change, there is a religion that remains pure and undefiled in all circumstances.  There is no expiration date or limited jurisdiction on James 1:27.

To apply James’ words that way doesn’t mean he was using “orphans and widows” only as a metaphor for something other than actual orphans.  He does mean to take care of them.  But he was also using them as the best example of people unloved in his society and by the world – the ones who fell through the cracks of society, and that “to keep oneself unstained from the world” means that pure religion leaves nobody behind the way the world does.

The world has many people who believe perfect society is only a matter of time, effort, and ingenuity, and it also has many people whose very existence shows the folly of that belief.  This tension reflects human history all the way back to Adam and Eve, who had to decide whether the kingdom of God they already lived in was what they wanted, or whether they wanted to build a kingdom based on their own ideas.  This tension existed when Jesus ministered on earth in the Pax Romana, or “Roman Peace” of the society He lived in.  The Caesars declared in what they called “gospel,” or “good news,” messages that they should be revered as gods for producing the most peaceful and prosperous society the world had ever known.  But when Jesus came, all He had to do was walk down the street – any street – and find problems not being solved in Caesar’s great empire. [1]  Jesus didn’t shake his fist at the utopians in protest, He just loved those in need of love, exposing the immensity of the flaws that exist in any human system, and proving by example that His kingdom is better.

WWJD

So, when James says “visit orphans and widows in their affliction” he means to do as Jesus did – to seek out and care for those left behind by the utopian imaginings of the world, and its related denials that these abandoned people matter.  This does include literal windows and orphans, but it’s also whoever is left behind in your area of the world.  The people in your neighborhood, country, organization, or even your church that the system doesn’t notice because there is nothing worldly to be gained by noticing them.  In Jesus’ eyes, even Zacchaeus, a wealthy Jew in a Jewish society that valued wealth, was one of “the lost sheep of the house of Israel” because nobody saw him as a person with a personal and spiritual need.[2]  These “lost sheep” Jesus referred to in Matthew 10:6 and 15:24 need to know “the kingdom of heaven is at hand”[3] because this world’s kingdoms have failed them.

Each and every world system leaves some behind, proof that Adam and Eve made the wrong decision to go their own way.  There are always those who it is unpopular or uncool to pay attention to, even in churches.  Therefore, James calls us to love the unloved and the genuinely oppressed, whoever they are, wherever you are.  By definition, there’s no program to reach these people, because they are the ones who were missed.  It takes the actions of individual, loving people to reach them and that’s kind of the point.  Christianity is about the restoring of people and relationships, not the building of theoretical systems.

But does this really apply in every time?  How is the ethic of James 1:27 eternal, while other ethics are not?

At the risk of oversimplifying (inevitable in a blog!), the difference is that worldly ethics depend entirely on “progress” toward a solution that is theoretical and in the future.  Those pursuing worldly utopia hope they will progress to a solution for the orphans and widows’ problem, but what about the widows and orphans of the past?   Or right now?  In a framework of Darwinian evolution, death is just part of the process and an inevitable circumstance we must accept until we find a solution.  Death itself is Darwin’s philosophical orphan and widow they don’t want us to notice.  A solution in the future has no real hope for people in the past or present.

In Christianity the solution already exists – it was available even to our first ancestors – and death is only the result of refusing to accept it. And in all times places and situations “love God and love neighbor” is the right ethic, epitomized by James 1:27 and to be consummated in Heaven.  All those who have ever turned to God and accepted His solution, in the past, present, and future, will see His salvation.  We don’t have to hope that someday our children, or their children, and so on, will be loved, and know love, perfectly.

Until mankind actually produces a utopia, it is unscientific to believe utopia is possible, but because Jesus exists and walked among us, it is scientific to say perfect love is possible, even in this world.  From this perspective, Christianity is only horrendous if false; other systems are horrendous if true.

Today you may live in the greatest empire the world has ever known, or the worst tyrannical state, or you may live in a country most people on the world couldn’t find on a map.  In every case, and all cases in between, there are orphans and widows among you because only the kingdom of God is a perfect solution, and it will only be fully realized in Heaven.  Find them in their affliction and visit them, “And proclaim as you go, saying, ‘The kingdom of heaven is at hand.’” – Matthew 10:7

This is the 2nd post in a series on James 1:27, which began here.

[1] For more on this, see an earlier post, More Than Truth
[2] See an earlier post, A Man in Need of an Ally, for more on Jesus and Zacchaeus
[3] Matthew 10:7