| Barnes' Notes on the Bible Pure religion - On the word here rendered "religion" (θρησκεία thrēskeia), see the notes at Colossians 2:18. It is used here evidently in the sense of piety, or as we commonly employ the word religion. The object of the apostle is to describe what enters essentially into religion; what it will do when it is properly and fairly developed. The phrase "pure religion" means that which is genuine and sincere, or which is free from any improper mixture. And undefiled before God and the Father - That which God sees to be pure and undefiled. Rosenmuller supposes that there is a metaphor here taken from pearls or gems, which should be pure, or without stain. Is this - That is, this enters into it; or this is religion such as God approves. The apostle does not say that this is the whole of religion, or that there is nothing else essential to it; but his general design clearly is, to show that religion will lead to a holy life, and he mentions this as a specimen, or an instance of what it will lead us to do. The things which he specifies here are in fact two: (1) that pure religion will lead to a life of practical benevolence; and, (2) that it will keep us unspotted from the world. If these things are found, they show that there is true piety. If they are not, there is none. To visit the fatherless and widows in their affliction - To go to see, to look after, to be ready to aid them. This is an instance or specimen of what true religion will do, showing that it will lead to a life of practical benevolence. It may be remarked in respect to this: (1) that this has always been regarded as an essential thing in true religion; because (a) it is thus an imitation of God, who is "a father of the fatherless, and a judge of the widows in his holy habitation," Psalm 68:5; and who has always revealed himself as their friend, Deuteronomy 10:18; Deuteronomy 14:29; Psalm 10:14; Psalm 82:3; Isaiah 1:17; Jeremiah 7:7; Jeremiah 49:11; Hosea 14:3. (b) Religion is represented as leading its friends to do this, or this is required everywhere of those who claim to be religious, Isaiah 1:17; Deuteronomy 24:17; Deuteronomy 14:29; Exodus 22:22; Job 29:11-13. (2) where this disposition to be the real friend of the widow and the orphan exists, there will also exist other corresponding things which go to make up the religious character. This will not stand alone. It will show what the heart is, and prove that it will ever be ready to do good. If a man, from proper motives, is the real friend of the widow and the fatherless, he will be the friend of every good word and work, and we may rely on him in any and every way in doing good. And to keep himself unspotted from the world - Compare the Romans 12:2 note; James 4:4 note; 1 John 2:15-17 note. That is, religion will keep us from the maxims, vices, and corruptions which prevail in the world, and make us holy. These two things may, in fact, be said to constitute religion. If a man is truly benevolent, he bears the image of that God who is the fountain of benevolence; if he is pure and uncontaminated in his walk and deportment, he also resembles his Maker, for he is holy. If he has not these things, he cannot have any well-founded evidence that he is a Christian; for it is always the nature and tendency of religion to produce these things. It is, therefore, an easy matter for a man to determine whether he has any religion; and equally easy to see that religion is eminently desirable. Who can doubt that that is good which leads to compassion for the poor and the helpless, and which makes the heart and the life pure?
Clarke's Commentary on the BiblePure religion, and undefiled - Having seen something of the etymology of the word θρησκεια, which we translate religion, it will be well to consider the etymology of the word religion itself. In the 28th chapter of the 4th book of his Divine Instructions, Lactantius, who flourished about a.d. 300, treats of hope, true religion, and superstition; of the two latter he gives Cicero's definition from his book De Natura Deorum, lib. ii. c. 28, which with his own definition will lead us to a correct view, not only of the etymology, but of the thing itself. "Superstition," according to that philosopher, "had its name from the custom of those who offered daily prayers and sacrifices, that their children might Survive Them; ut sui sibi liberi superstites essent. Hence they were called superstitiosi, superstitious. On the other hand, religion, religio, had its name from those who, not satisfied with what was commonly spoken concerning the nature and worship of the gods, searched into the whole matter, and perused the writings of past times; hence they were called religiosi, from re, again, and lego, Iread." This definition Lactantius ridicules, and shows that religion has its name from re, intensive, and ligo, I bind, because of that bond of piety by which it binds us to God, and this he shows was the notion conceived of it by Lucretius, who labored to dissolve this bond, and make men atheists. Primum quod magnis doceo de rebus, et Arctis Religionum animos Nodis Exsolvere pergo. For first I teach great things in lofty strains, And loose men from religion's grievous chains. Lucret., lib. i., ver. 930, 931 As to superstition, he says it derived its name from those who paid religious veneration to the memory of the dead, (qui superstitem memoriam defunctorem colunt), or from those who, surviving their parents, worshipped their images at home, as household gods; aut qui, parentibus suis superstites, colebant imagines eorum domi, tanquam deos penates. Superstition, according to others, refers to novel rites and ceremonies in religion, or to the worship of new gods. But by religion are meant the ancient forms of worship belonging to those gods, which had long been received. Hence that saying of Virgil: - Vana superstitio veterumque ignara deorum. "Vain superstition not knowing the ancient gods." Here Lactantius observes, that as the ancient gods were consecrated precisely in the same way with these new ones, that therefore it was nothing but superstition from the beginning. Hence he asserts, the superstitious are those who worship many and false gods, and the Christians alone are religious, who worship and supplicate the one true God only. St. James' definition rather refers to the effects of pure religion than to its nature. The life of God in the soul of man, producing love to God and man, will show itself in the acts which St. James mentions here. It is pure in the principle, for it is Divine truth and Divine love. It is undefiled in all its operations: it can produce nothing unholy, because it ever acts in the sight of God; and it can produce no ungentle word nor unkind act, because it comes from the Father. continued...
Gill's Exposition of the Entire BiblePure religion and undefiled,.... That which is sincere and genuine, and free from adulteration and hypocrisy: before God and the Father; or in the sight of God the Father of Christ, and all his people; that which is approved of by him, who is the searcher of hearts, and the trier of the reins of men, "is this": 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; and they are these: to visit the fatherless and widows in their affliction; and not only to see them, and speak a word of comfort to them, but to communicate to them, and supply their wants, as they may require, and according to the ability God has given: 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 is not pure and undefiled: and to keep himself unspotted from the world: from the men of the world, who defile by their evil communications; and "from the vices of the world", as the Arabic version renders it, which are of a defiling nature; and, where religion is in its power and purity, and the Gospel of the grace of God comes with efficacy, it teaches to separate from the rest of the world, and to deny ungodliness and worldly lusts, and to live soberly, righteously, and godly.
Vincent's Word StudiesUndefiled (ἀμίαντος) See on 1 Peter 1:4. The two adjectives, pure and undefiled, present the positive and negative sides of purity. To visit (ἐπισκέπτεσθαι) See on Matthew 25:36. James strikes a downright blow here at ministry by proxy, or by mere gifts of money. Pure and undefiled religion demands personal contact with the world's sorrow: to visit the afflicted, and to visit them in their affliction. "The rich man, prodigal of money, which is to him of little value, but altogether incapable of devoting any personal attention to the object of his alms, often injures society by his donations; but this is rarely the case with that far nobler charity which makes men familiar with the haunts of wretchedness, and follows the object of its care through all the phases of his life" (Lecky, "History of European Morals," ii., 98). To keep (τηρεῖν) See on 1 Peter 1:4. Unspotted (ἄσπιλον) See on 1 Peter 1:19.
Geneva Study Bible{19} Pure religion and undefiled before God and the Father is this, To {z} visit the fatherless and widows in their affliction, and to keep himself unspotted from the world. (19) The fourth: the true service of God exists in charity towards our neighbours, especially those who need the help of others (fatherless and widows), and purity of life. (z) To care for them and to help them as much as we can.
People's New Testament 1:27 Pure religion and undefiled before God. Combining pure hearts and pure outward lives. This genuine religion has two elements: To visit the fatherless and widows in their affliction. First, kind and loving deeds, exemplified especially in helping the helpless, such as widows and orphans, and And to keep himself unspotted from the world. Living pure, unsullied lives, unstained by the sins prevalent in this sinful world.
Wesley's Notes 1:27 The only true religion in the sight of God, is this, to visit - With counsel, comfort, and relief. The fatherless and widows - Those who need it most. In their affliction - In their most helpless and hopeless state. And to keep himself unspotted from the world - From the maxims, tempers, and customs of it. But this cannot be done, till we have given our hearts to God, and love our neighbour as ourselves.
Scofield Reference NotesMargin world "kosmos" = world-system. Jas 4:4 Jn 7:7 See Scofield Note: "Rev 13:8"
Jamieson-Fausset-Brown Bible Commentary27. Pure . and undefiled-"Pure" is that love which has in it no foreign admixture, as self-deceit and hypocrisy. "Undefiled" is the means of its being "pure" [Tittmann]. "Pure" expresses the positive, "undefiled" the negative side of religious service; just as visiting the fatherless and widow is the active, keeping himself unspotted from the world, the passive side of religious duty. This is the nobler shape that our religious exercises take, instead of the ceremonial offices of the law. before God and the Father-literally, "before Him who is (our) God and Father." God is so called to imply that if we would be like our Father, it is not by fasting, &c., for He does none of these things, but in being "merciful as our Father is merciful" [Chrysostom]. visit-in sympathy and kind offices to alleviate their distresses. the fatherless-whose "Father" is God (Ps 68:5); peculiarly helpless. and-not in the Greek; so close is the connection between active works of mercy to others, and the maintenance of personal unworldliness of spirit, word, and deed; no copula therefore is needed. Religion in its rise interests us about ourselves in its progress, about our fellow creatures: in its highest stage, about the honor of God. keep himself-with jealous watchfulness, at the same time praying and depending on God as alone able to keep us (Joh 17:15; Jude 24).
Matthew Henry's Concise Commentary1:26,27 When men take more pains to seem religious than really to be so, it is a sign their religion is in vain. The not bridling the tongue, readiness to speak of the faults of others, or to lessen their wisdom and piety, are signs of a vain religion. The man who has a slandering tongue, cannot have a truly humble, gracious heart. False religious may be known by their impurity and uncharitableness. True religion teaches us to do every thing as in the presence of God. An unspotted life must go with unfeigned love and charity. Our true religion is equal to the measure in which these things have place in our hearts and conduct. And let us remember, that nothing avails in Christ Jesus, but faith that worketh by love, purifies the heart, subdues carnal lusts, and obeys God's commands.
Matthew Henry's Whole Bible CommentaryVerses 19-27 In this part of the chapter we are required, I. To restrain the workings of passion. This lesson we should learn under afflictions; and this we shall learn if we are indeed begotten again by the word of truth. For thus the connection stands-An angry and hasty spirit is soon provoked to ill things by afflictions, and errors and ill opinions become prevalent through the workings of our own vile and vain affections; but the renewing grace of God and the word of the gospel teach us to subdue these: Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath, v. 19. This may refer, 1. To the word of truth spoken of in the verse foregoing. And so we may observe, It is our duty rather to hear God's word, and apply our minds to understand it, than to speak according to our own fancies or the opinions of men, and to run into heat and passion thereupon. Let not such errors as that of God's being the occasion of men's sin ever be hastily, much less angrily, mentioned by you (and so as to other errors); but be ready to hear and consider what God's word teaches in all such cases. 2. This may be applied to the afflictions and temptations spoken of in the beginning of the chapter. And then we may observe, It is our duty rather to hear how God explains his providences, and what he designs by the, than to say as David did in his haste, I am cut off; or as Jonah did in his passion, I do well to be angry. Instead of censuring God under our trials, let us open our ears and hearts to hear what he will say to us. 3. This may be understood as referring to the disputes and differences that Christians, in those times of trial, were running into among themselves: and so this part of the chapter may be considered without any connection with what goes before. Here we may observe that, whenever matters of difference arise among Christians, each side should be willing to hear the other. People are often stiff in their own opinions because they are not willing to hear what others have to offer against them: whereas we should be swift to hear reason and truth on all sides, and be slow to speak any thing that should prevent this: and, when we do speak, there should be nothing of wrath; for a soft answer turneth away wrath. As this epistle is designed to correct a variety of disorders that existed among Christians, these words, swift to hear, slow to speak, slow to wrath, may be very well interpreted according to this last explication. And we may further observe from them that, if men would govern their tongues, they must govern their passions. When Moses's spirit was provoked, he spoke unadvisedly with his lips. If we would be slow to speak, we must be slow to wrath. II. A very good reason is given for suppressing: For the wrath of man worketh not the righteousness of God, v. 20. It is as if the apostle had said, "Whereas men often pretend zeal for God and his glory, in their heat and passion, let them know that God needs not the passions of any man; his cause is better served by mildness and meekness than by wrath and fury." Solomon says, The words of the wise are heard in quiet, more than the cry of him that ruleth among fools, Eccl. 9:17. Dr. Manton here says of some assemblies, "That if we were as swift to hear as we are ready to speak there would be less of wrath, and more of profit, in our meetings. I remember when a Manichee contested with Augustine, and with importunate clamour cried, Hear me! hear me! the father modestly replied, Nec ego te, nec tu me, sed ambo audiamus apostolum-Neither let me hear thee, nor do thou hear me, but let us both hear the apostle." The worst thing we can bring to a religious controversy is anger. This, however it may pretend to be raised by a concern for what is just and right, is not to be trusted. Wrath is a human thing, and the wrath of man stands opposed to the righteousness of God. Those who pretend to serve the cause of God hereby show that they are acquainted neither with God or his cause. This passion must especially be watched against when we are hearing the word of God. See 1 Pt. 2:1, 2. III. We are called upon to suppress other corrupt affections, as well as rash anger: Lay aside all filthiness and superfluity of naughtiness, v. 21. The word here translated filthiness signifies those lusts which have the greatest turpitude and sensuality in them; and the words rendered superfluity of naughtiness may be understood of the overflowings of malice or any other spiritual wickednesses. Hereby we are taught, as Christians, to watch against, and lay aside, not only those more gross and fleshly dispositions and affections which denominate a person filthy, but all the disorders of a corrupt heart, which would prejudice it against the word and ways of God. Observe, 1. Sin is a defiling thing; it is called filthiness itself. 2. There is abundance of that which is evil in us, to be watched against; there is superfluity of naughtiness. 3. It is not enough to restrain evil affections, but they must be cast from us, or laid apart. Isa. 30:22, Thou shalt cast them away as a menstruous cloth; thou shalt say, Get you hence. 4. This must extend not only to outward sins, and greater abominations, but to all sin of thought and affection as well as speech and practice; pasan rhyparian-all filthiness, every thing that is corrupt and sinful. 5. Observe, from the foregoing parts of this chapter, the laying aside of all filthiness is what a time of temptation and affliction calls for, and is necessary to the avoiding of error, and the right receiving and improving of the word of truth: for, IV. We are here fully, though briefly, instructed concerning hearing the word of God. 1. We are required to prepare ourselves for it (v. 21), to get rid of every corrupt affection and of every prejudice and prepossession, and to lay aside those sins which pervert the judgment and blind the mind. All the filthiness and superfluity of naughtiness, before explained, must, in an especial manner, be subdued and cast off, by all such as attend on the word of the gospel. 2. We are directed how to hear it: Receive with meekness the engrafted word, which is able to save your souls. (1.) In hearing the word of God, we are to receive it-assent to the truths of it-consent to the laws of it; receive it as the stock does the graft; so as that the fruit which is produced may be, not according to the nature of the sour stock, but according to the nature of that word of the gospel which is engrafted into our souls. (2.) We must therefore yield ourselves to the word of God, with most submissive, humble, and tractable tempers: this is to receive it with meekness. Being willing to hear of our faults, and taking it not only patiently, but thankfully, desiring also to be molded and formed by the doctrines and precepts of the gospel. (3.) In all our hearing we should aim at the salvation of our souls. It is the design of the word of God to make us wise to salvation; and those who propose any meaner or lower ends to themselves in attending upon it dishonour the gospel and disappoint their souls. We should come to the word of God (both to read it and hear it), as those who know it is the power of God unto salvation to every one that believeth, Rom. 1:16. 3. We are taught what is to be done after hearing (v. 22): But be you doers of the word, and not hearers only, deceiving your own selves. Observe here, (1.) Hearing is in order to doing; the most attentive and the most frequent hearing of the word of God will not avail us, unless we be also doers of it. If we were to hear a sermon every day of the week, and an angel from heaven were the preacher, yet, if we rested in bare hearing, it would never bring us to heaven. Therefore the apostle insists much upon it (and, without doubt, it is indispensably necessary) that we practice what we hear. "There must be inward practice by meditation, and outward practice in true obedience." Baxter. It is not enough to remember what we hear, and to be able to repeat it, and to give testimony to it, and commend it, and write it, and preserve what we have written; that which all this is in order to, and which crowns the rest, is that we be doers of the word. Observe, (2.) Bare hearers are self-deceivers; the original word, paralogizomenoi, signifies men's arguing sophistically to themselves; their reasoning is manifestly deceitful and false when they would make one part of their work discharge them from the obligation they lie under to another, or persuade themselves that filling their heads with notions is sufficient, though their hearts be empty of good affections and resolutions, and their lives fruitless of good works. Self-deceit will be found the worst deceit at last. 4. The apostle shows what is the proper use of the word of God, who they are that do not use it as they ought, and who they are that do make a right use of it, v. 23-25. Let us consider each of these distinctly. (1.) The use we are to make of God's word may be learnt from its being compared to a glass, in which a man may behold his natural face. As a looking-glass shows us the spots and defilements upon our faces, that they may be remedied and washed off, so the word of God shows us our sins, that we may repent of them and get them pardoned; it shows us what is amiss, that it may be amended. There are glasses that will flatter people; but that which is truly the word of God is no flattering glass. If you flatter yourselves, it is your own fault; the truth, as it is in Jesus, flatters no man. Let the word of truth be carefully attended to, and it will set before you the corruption of your nature, the disorders of your hearts and lives; it will tell you plainly what you are. Paul describes himself as in sensible of the corruption of his nature till he saw himself in the glass of the law (Rom. 7:9): "I was alive without the law; that is, I took all to be right with me, and thought myself not only clean, but, compared with the generality of the world, beautiful too; but when the commandment came, when the glass of the law was set before me, then sin revived, and I died-then I saw my spots and deformities, and discovered that amiss in myself which before I was not aware of; and such was the power of the law, and of sin, that I then perceived myself in a state of death and condemnation." Thus, when we attend to the word of God, so as to see ourselves, our true state and condition, to rectify what is amiss, and to form and dress ourselves anew by the glass of God's word, this is to make a proper use of it. (2.) We have here an account of those who do not use this glass of the word as they ought: He that beholds himself, and goes his way, and straightway forgets what manner of man he was, v. 24. This is the true description of one who hears the word of God and does it not. How many are there who, when they sit under the word, are affected with their own sinfulness, misery, and danger, acknowledge the evil of sin, and their need of Christ; but, when their hearing is over, all is forgotten, convictions are lost, good affections vanish, and pass away like the waters of a land-flood: he straightway forgets. "The word of God (as Dr. Manton speaks) discovers how we may do away our sins, and deck and attire our souls with the righteousness of Jesus Christ. Maculae sunt peccata, quae ostendit lex; aqua est sanguis Christi, quem ostendit evangelium-Our sins are the spots which the law discovers; Christ's blood is the laver which the gospel shows." But in vain do we hear God's word, and look into the gospel glass, if we go away, and forget our spots, instead of washing them off, and forget our remedy, instead of applying to it. This is the case of those who do not hear the word as they ought. (3.) Those also are described, and pronounced blessed, who hear aright, and who use the glass of God's word as they should do (v. 25): Whoso looketh into the perfect law of liberty, and continueth therein, etc. Observe here, [1.] The gospel is a law of liberty, or, as Mr. Baxter expresses it, of liberation, giving us deliverance from the Jewish law, and from sin and guilt, and wrath and death. The ceremonial law was a yoke of bondage; the gospel of Christ is a law of liberty. [2.] It is a perfect law; nothing can be added to it. [3.] In hearing the word, we look into this perfect law; we consult it for counsel and direction; we look into it, that we may thence take our measures. [4.] Then only do we look into the law of liberty as we should when we continue therein-"when we dwell in the study of it, till it turn to a spiritual life, engrafted and digested in us" (Baxter)-when we are not forgetful of it, but practice it as our work and business, set it always before our eyes, and make it the constant rule of our conversation and behaviour, and model the temper of our minds by it. [5.] Those who thus do, and continue in the law and word of God, are, and shall be, blessed in their deed; blessed in all their ways, according to the first psalm, to which, some think, James here alludes. He that meditates in the law of God, and walks according to it, the psalmist says, shall prosper in whatsoever he does. And he that is not a forgetful hearer, but a doer of the work which God's word sets him about, James says, shall be blessed. The papists pretend that here we have a clear text to prove we are blessed for our good deeds; but Dr. Manton, in answer to that pretence, puts the reader upon marking the distinctness of scripture-phrase. The apostle does not say, for his deeds, that any man is blessed, but in his deed. This is a way in which we shall certainly find blessedness, but not the cause of it. This blessedness does not lie in knowing, but in doing the will of God. Jn. 13:17, If you know these things, happy are you if you do them. It is not talking, but walking, that will bring us to heaven. V. The apostle next informs us how we may distinguish between a vain religion and that which is pure and approved of God. Great and hot disputes there are in the world about this matter: what religion is false and vain, and what is true and pure. I wish men would agree to let the holy scripture in this place determine the question: and here it is plainly and peremptorily declared, 1. What is a vain religion: If any man among you seemeth to be religious, and bridleth not his tongue, but deceives his own heart, this man's religion is vain. Here are three things to be observed:-(1.) In a vain religion there is much of show, and affecting to seem religious in the eyes of others. This, I think, is mentioned in a manner that should fix our thoughts on the word seemeth. When men are more concerned to seem religious than really to be so, it is a sign that their religion is but vain. Not that religion itself is a vain thing (those do it a great deal of injustice who say, It is in vain to serve the Lord), but it is possible for people to make it a vain thing, if they have only a form of godliness, and not the power. (2.) In a vain religion there is much censuring, reviling, and detracting of others. The not bridling the tongue here is chiefly meant of not abstaining from these evils of the tongue. When we hear people ready to speak of the faults of others, or to censure them as holding scandalous errors, or to lessen the wisdom and piety of those about them, that they themselves may seem the wiser and better, this is a sign that they have but a vain religion. The man who has a detracting tongue cannot have a truly humble gracious heart. He who delights to injure his neighbour in vain pretends to love God; therefore a reviling tongue will prove a man a hypocrite. Censuring is a pleasing sin, extremely complaint with nature, and therefore evinces a man's being in a natural state. These sins of the tongue were the great sins of that age in which James wrote (as other parts of this epistle fully show); and it is a strong sing of a vain religion (says Dr. Manton) to be carried away with the evil of the times. This has ever been a leading sin with hypocrites, that the more ambitious they have been to seem well themselves the more free they have been in censuring and running down others; and there is such quick intercourse between the tongue and the heart that the one may be known by the other. On these accounts it is that the apostle has made an ungoverned tongue an undoubted certain proof of a vain religion. There is no strength nor power in that religion which will not enable a man to bridle his tongue. (3.) In a vain religion a man deceives his own heart; he goes on in such a course of detracting from others, and making himself seem somebody, that at last the vanity of his religion is consummated by the deceiving of his own soul. When once religion comes to be a vain thing, how great is the vanity! 2. It is here plainly and peremptorily declared wherein true religion consists: Pure religion and undefiled before God and the Father is this, v. 27. Observe, (1.) It is the glory of religion to be pure and undefiled; not mixed with the inventions of men nor with the corruption of the world. False religions may be known by their impurity and uncharitableness; according to that of John, He that doeth not righteousness is not of God neither he that loveth not his brother, 1 Jn. 3:10. But, on the other hand, a holy life and a charitable heart show a true religion. Our religion is not (says Dr. Manton) adorned with ceremonies, but purity and charity. And it is a good observation of his that a religion which is pure should be kept undefiled. (2.) That religion is pure and undefiled which is so before God and the Father. That is right which is so in God's eye, and which chiefly aims at his approbation. True religion teaches us to do every thing as in the presence of God; and to seek his favour, and study to please him in all our actions. (3.) Compassion and charity to the poor and distressed from a very great and necessary part of true religion: Visiting the fatherless and widow in their affliction. Visiting is here put for all manner of relief which we are capable of giving to others; and fatherless and widows are here particularly mentioned, because they are generally most apt to be neglected or oppressed: but by them we are to understand all who are proper objects of charity, all who are in affliction. It is very remarkable that if the sum of religion be drawn up to two articles this is one-to be charitable and relieve the afflicted. Observe, (4.) An unspotted life must accompany an unfeigned love and charity: To keep himself unspotted from the world. The world is apt to spot and blemish the soul, and it is hard to live in it, and have to do with it, and not be defiled; but this must be our constant endeavour. Herein consists pure and undefiled religion. The very things of the world too much taint our spirits, if we are much conversant with them; but the sins and lusts of the world deface and defile them very woefully indeed. John comprises all that is in the world, which we are not to love, under three heads: the lust of the flesh, the lust of the eyes, and the pride of life; and to keep ourselves unspotted from all these is to keep ourselves unspotted from the world. May God by his grace keep both our hearts and lives clean from the love of the world, and from the temptations of wicked worldly men. |
