John 2:13-17

The Passover of the Jews was at hand, and Jesus went up to Jerusalem. In the temple he found those who were selling oxen and sheep and pigeons, and the money-changers sitting there. And making a whip of cords, he drove them all out of the temple, with the sheep and oxen. And he poured out the coins of the money-changers and overturned their tables. And he told those who sold the pigeons, “Take these things away; do not make my Father's house a house of trade.” His disciples remembered that it was written, “Zeal for your house will consume me.”

John 2:13-17

When I went back to Toronto for my friend's wedding, I ended up going to his church on the weekend.  He goes to Grace Toronto, which is downtown.  He's a solid guy and he goes to a solid church and I was excited to go.  Well, the sermon was on this very passage and it was good.  In any case, some of this is from that sermon...

Jesus goes to the temple and finds people "selling oxen and sheep and pigeons, and the money-changers sitting there".  What does he do?  He makes a whip of cords and drives them out of the temple.  He also poured out the "coins of the money-changers and overturned their tables".  This is a pretty serious thing, so we want to ask, "why?".  Well, we read of what Jesus says in verse 16.

And he told those who sold the pigeons, “Take these things away; do not make my Father's house a house of trade.”

John 2:16

The problem is that they have made God's house into a house of trade.  I always imagined this scene a giant zoo-like marketplace filled with all kinds of stands with things for sale and services being rendered.  At the sight of all this, Jesus must've been upset.  However, it is important to note that they may not have been all bad on their own.  What I mean is that, for example, selling oxen, sheep and pigeons is a meaningful service to be offered at the temple.  People come to make sacrifices and to sell these things for people to sacrifice just makes sense.  In addition, currency exchange was also important to pay for these things, which is why the money-changers were not necessarily doing something wrong.  Instead, they were offering a valuable service for people who wanted to buy animals for their sacrifice but may not have had the correct currency.

So, what was the problem?  Well, though those services may have been in their proper place, the truth is that God's house had truly become a house of trade.  In other words, God's house had turned from a place of worship into a place to do business.  Though those things were helpful for the purpose of worship, they had become the center or focus.  Now, this may or may not have been the case for some or most of the people who came to the temple.  People probably would've come to genuinely worship and offer sacrifice at the temple.  Who is at the center of this?  Jesus is talking to "the Jews" when they confront him later on.  It is the priestly authorities who are the primary offenders.  They are the one who authorized all of this and were ultimately profiting.

"They were using their religion (God) to serve their money making interest.  Religion was a cloak for their worship of mammon"

-Howard McPhee, Grace Toronto

So, Jesus, upset with what God's house has become, overturned table and drove them out.  Their sin is no different from what we face today.  There are many ways in which we use God or religion to serve our own purposes.  We may desperately want a raise or a new relationship or to be healed.  And so, we think that on the basis of God's love or our serving him, we should get those thing.  It doesn't always work that way and when things don't go our way, we get upset.  I've heard pastor Matt Chandler speak on this, addressing people growing up in the church being taught "if you do this, you'll get this", but without the gospel.  For them, God becomes a means to their own ends.  So, when things don't go their own way, they blame God, like he owes them or something.  In any case, all of this is wrong.  God is to be worshiped, not made to serve our own purposes.  He certainly is a giver of good gifts.  But to accept the gifts and ignore God is wrong.

John 2:1-12

On the third day there was a wedding at Cana in Galilee, and the mother of Jesus was there.  Jesus also was invited to the wedding with his disciples.  When the wine ran out, the mother of Jesus said to him, “They have no wine.”  And Jesus said to her, “Woman, what does this have to do with me? My hour has not yet come.”  His mother said to the servants, “Do whatever he tells you.”
 Now there were six stone water jars there for the Jewish rites of purification, each holding twenty or thirty gallons.  Jesus said to the servants, “Fill the jars with water.” And they filled them up to the brim.  And he said to them, “Now draw some out and take it to the master of the feast.” So they took it.  When the master of the feast tasted the water now become wine, and did not know where it came from (though the servants who had drawn the water knew), the master of the feast called the bridegroom  and said to him, “Everyone serves the good wine first, and when people have drunk freely, then the poor wine. But you have kept the good wine until now.”  This, the first of his signs, Jesus did at Cana in Galilee, and manifested his glory. And his disciples believed in him.
 After this he went down to Capernaum, with his mother and his brothers and his disciples, and they stayed there for a few days.

John 2:1-12

Now we read of a wedding that is being held.  Jesus, his mother and his disciples are invited to this wedding.  The problem comes when the wine runs out.  It was apparently a very big deal for the wine to run out.  So, Jesus' mother tells Jesus "they have no wine".  I guess she is bringing this to his attention with the intention of him doing something about it.  However, to this Jesus replies, "Woman, what does this have to do with me?  My hour has not yet come".

With regards to Jesus' response, it is firstly not as bad as it sounds.  AMP and NLT seem to put it as "Dear woman" to show that it wasn't an aggressive or disrespectful address.  It does seem to distance Jesus from his mother, since he didn't address her as "mother" or something like that.

In his response, Jesus also asks "what does this have to do with me?" and says "my hour has not yet come".  If Jesus' address of "women" didn't sound bad, these things he says doesn't seem to help.  What does Jesus mean when he talks about his hour?  Jesus is referring to his purpose and why he's even here.  He came with a mission in mind and this isn't directly related to that mission.  With that in mind, we see Jesus focused on his goal and not wanting to deal with something that is not part of that goal.

In any case, Jesus' mother steps in and instructs servants to "do whatever he tells you".  Though his "hour has not yet come", Jesus still solves this problem.  He turns water into wine.  He saves the wedding and saves people from embarassment and disgrace.

The important parts come at the end of this story.  When the water-turned-wine is brought to the master of the feast and he drinks it, he tells the bridegroom about this amazing wine.

When the master of the feast tasted the water now become wine, and did not know where it came from (though the servants who had drawn the water knew), the master of the feast called the bridegroom and said to him, “Everyone serves the good wine first, and when people have drunk freely, then the poor wine. But you have kept the good wine until now.”

John 2:9-10

This is probably in reference to Jesus himself.  Like the good wine that has been saved until now, Jesus is now appearing (and not earlier or at the beginning).

John adds at the end of the story that this was "the first of his signs".  It is a starting point and a beginning.  More importantly, John says of this first sign that Jesus "manifested his glory".  AMP puts it this way: "...and revealed His glory [displaying His deity and His great power openly]".  Beforehand, Jesus wasn't openly known and didn't openly display his deity and power.  However, now he is and has begun with this first sign.

This sign may itself not have been well known to many.  Yet, there were some who knew.  The servants who obeyed Jesus' directions knew.  More importantly, Jesus' disciples knew.  This is why John adds "and his disciples believed in him".  This makes me wonder, "Did his disciples believe him before this?".  Perhaps this is referring to a different level of belief.  Before, they may have begun following Jesus because of what John the Baptist had said or what a brother had said about Jesus.  Now, they are seeing a sign from Jesus firsthand.

This sign that the disciples had witnessed was very important.  Yes, he helped the bridgroom save face and avoid embarassment.  Yes, he did a miraculous thing by making water into wine in an instant.  But, looking back at the purpose of this book, how does this story point towards faith in Jesus?  We see the disciples begin to believe in Jesus.  They have seen firsthand his power and this shows that he is more than a simple man and more than an average Rabbi.  This is pointing to the fact that Jesus truly is the Son of God.

I was reading a commentary about this and I really liked what was written in a section titled "Reflections".  After listing a few examples of metaphorical references writers have found in this story, the author of this commentary writes the following:

"While these allegorical reflections are homiletically permissible, they do not lie at the heart of what was intended by identifying the miracle as a sign.  What the miracle pointed to was the divine nature of Jesus, not a series of comparisons between Jewish law and gospel"

-Expositor's Bible Commentary

James 1:26-27

If anyone thinks he is religious and does not bridle his tongue but deceives his heart, this person's religion is worthless. 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.
James 1:26-27

Now James is talking about someone who "thinks he is religious" but also one who "does not bridle his tongue".  So, this person if someone believes him or herself to be religious but also speaks before thinking.  Looking back to verse 19, this is probably someone who is quick to speak and slow to listen.  To be religious I imagine someone very pious and outward about their beliefs.  Perhaps they are very devoted to their religion and follow it very strictly.  However, this picture doesn't seem to go together.  Perhaps this is just my mind, but if I imagine someone who is religious, that person is someone who does in fact bridle his or her tongue.

So, with regards to this weird picture that I see, James says that this person's religion is worthless.  I guess this means that the inability to bridle ones own tongue completely voids or nullifies any meaning of religious behavior.  In fact, this person is said to be one who "deceives his heart".  To think you are religious but not bridle your tongue not only means that your religion is worthless, but that you are actually deceiving your heart.  Looking back to verse 22, this is perhaps the same as someone who is only a hearer of the word and not a doer.  Or I guess another way to put it is that an example of one who is only a hearer of the word who deceives himself (not a doer) is one who thinks he is religious but doesn't bridle his tongue.

James goes on to explain what pure and undefiled religion is.  It is "to visit orphans and widows in their affliction" and it is "to keep oneself unstained from the world".  The orphans and widows were (and still are) some of the most needy of society.  Without parents, it is tough to carry on in so many ways.  In addition, to be widowed from a spouse is hard as well.  To visit them in their affliction is to help them in their time of need.  So, to bring it back to the example in verse 22, to be a doer of the word and not deceive yourself is to care for those in need (like widows and orphans).

What does it mean to "keep oneself unstained from the world"?  Well, the world is full of sinful people (that includes you and me).  However, we followers of Jesus are in the world but not of the world.  We have been washed clean and have been redeemed.  It is possible to be drawn into the sin of the world.  In fact, it's hard not to.  Yet, James writes to his readers to tell them that pure undefiled religion is to keep oneself unstained from the world.  Do not be drawn in and affected by it's sin.  Yes, we are in this world and we live here and care for the world.  Part of pure and undefiled religion is visiting orphans and widows in their affliction.  Yet, keep unstained from the world.

John 1:43-51

The next day Jesus decided to go to Galilee. He found Philip and said to him, “Follow me.”  Now Philip was from Bethsaida, the city of Andrew and Peter.  Philip found Nathanael and said to him, “We have found him of whom Moses in the Law and also the prophets wrote, Jesus of Nazareth, the son of Joseph.”  Nathanael said to him, “Can anything good come out of Nazareth?” Philip said to him, “Come and see.”  Jesus saw Nathanael coming toward him and said of him, “Behold, an Israelite indeed, in whom there is no deceit!”  Nathanael said to him, “How do you know me?” Jesus answered him, “Before Philip called you, when you were under the fig tree, I saw you.”  Nathanael answered him, “Rabbi, you are the Son of God! You are the King of Israel!”  Jesus answered him, “Because I said to you, ‘I saw you under the fig tree,’ do you believe? You will see greater things than these.”  And he said to him, “Truly, truly, I say to you, you will see heaven opened, and the angels of God ascending and descending on the Son of Man.”

John 1:43-51

Yeah... I don't really know about this one.  We see Philip called.  He's called differently because he is found by Jesus instead of the first two disciples hearing from John the Baptist and going after Jesus.  Though, you might argue that Jesus is still the one who calls even if it seemed like we or they took the "first step".  In any case, we see Philip bringing Nathanael to Jesus.  This is similar to Andrew bringing Simon Peter to Jesus.  However, this time there is some resistance.  Nathanael objects at first, asking "can anything good come out of Nazareth?".  I guess this means that he (and perhaps people in general) had a low view of Nazareth.  In any case, he is told "come and see" and he does.  He is met by Jesus who says "Behold, an Israelite indeed, in whom there is no deceit".  Now, the fact that Jesus said this about Nathanael was a surprise to him, which is why he asks "How do you know me?".  To this, Jesus replies "Before Philip called you, when you were under the fig tree, I saw you".  I it because Jesus says this that Nathanael is no longer skeptical of Jesus.  He replies "Rabbi, you are the Son of God! You are the King of Israel!".  What was so significant about the fig tree?  How did this translate into Nathanael suddenly proclaiming that Jesus is "the Son of God" and "the King of Israel"?  The text doesn't tell us much.  However, we see a sudden transformation in someone who meets Jesus.  We see Jesus' inside knowledge of someone that wasn't expected.  This may not prove anything with regards to the purpose of this book.  However, it does point towards it.

John 1:35-42

The next day again John was standing with two of his disciples, and he looked at Jesus as he walked by and said, “Behold, the Lamb of God!” The two disciples heard him say this, and they followed Jesus. Jesus turned and saw them following and said to them, “What are you seeking?” And they said to him, “Rabbi” (which means Teacher), “where are you staying?” He said to them, “Come and you will see.” So they came and saw where he was staying, and they stayed with him that day, for it was about the tenth hour. One of the two who heard John speak and followed Jesus was Andrew, Simon Peter's brother. He first found his own brother Simon and said to him, “We have found the Messiah” (which means Christ). He brought him to Jesus. Jesus looked at him and said, “You are Simon the son of John. You shall be called Cephas” (which means Peter).

John 1:35-42

I guess last time this happened, which was back in verse 29, his disciples were standing with him.  At least, that's the way I interpret that verse.  I guess it's possible that the "again" is only referring to the fact that John the Baptist is once again seeing Jesus and saying "Behold, the Lamb of God!".

Anyways, this time, his two disciples jump ship and start following Jesus.  They call him "Rabbi", which means Teacher, and ask where he's staying.  He invites them to come and see.

One interesting thing is how Andrew goes and finds his brother Simon Peter.  This is how the famous Peter is introduced to Jesus and begins following him.  Immediately, Jesus gives him another name, "Cephas".

I know I have heard this text applied to inviting others to Christ.  They may say "be an Andrew".  Like Andrew, we should invite others to Christ.  That certainly is a good thing and the gospel is good news and meant to be shared.  That could be applied, but how does this line up with the purpose of this book?  How is this part for the purpose of believing that Jesus is the son of God?  Perhaps we see the reaction of the first disciples in realizing that Jesus really is indeed the "Lamb of God" and someone they should follow.  They did so even though they were disciples of John the Baptist.  This shows an example of how Jesus ranked before John because he was before John.

James 1:19-25

Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger; for the anger of man does not produce the righteousness of God. Therefore put away all filthiness and rampant wickedness and receive with meekness the implanted word, which is able to save your souls.
But be doers of the word, and not hearers only, deceiving yourselves. For if anyone is a hearer of the word and not a doer, he is like a man who looks intently at his natural face in a mirror. For he looks at himself and goes away and at once forgets what he was like. But the one who looks into the perfect law, the law of liberty, and perseveres, being no hearer who forgets but a doer who acts, he will be blessed in his doing.

James 1:19-25

James moves on to talk about anger.  The charge is to be "quick to hear, slow to speak, slow to anger".  It is generally thought that anger is a bad thing.  I think of angry customers who employees don't want to deal with or other customers try to avoid.  Some people have road rage and that is a dangerous thing too.  However, as far as society goes, what is the reason why anger is bad?  Is it bad because you might make a rash decision as opposed to an objective one and face consequences as a result?  Perhaps road rage would lead to pissing off someone or crashing your car causing injury or death.  Maybe it's bad for your reputation or image to be thought of someone who gets angry or gets angry easily?

It's not just about being angry, but also being slow to speak and quick to listen.  I feel as if society may be a little more mixed on this.  Yes, like what was mentioned about anger, these are just my opinions.  I don't actually know, nor have I done any substantial research on this.  However, I still get the feeling that anger is generally frowned upon in society.  For listening and speaking, I think it is both a good and a bad thing in society.  Listening more and speaking less can be seen as a good thing, but voicing your opinion is also valued.  Standing up for oneself is seen as a good thing.  One's own voice is a big thing with social media.  People loudly proclaim their stance on certain issues and this is celebrated (especially if you're with the majority).  Expressing your own personality or your own individualism is well looked upon, and part of this is (arguably) about speaking rather than listening.  Once again, it's good and bad.  I am reminded of the saying about how you have two ears and one mouth, so you can focus more on listening than talking (or something like that).  It's still a good thing, but I just think it's becoming less and less.  People argue with one another and don't care as much to listen to one another.  Research has become more about backing up your own opinions with facts rather than getting a full depth of background information about a given topic.  It's just my opinion...

There are many different opinions in society about these things, but I don't think most people would answer the question the same way James does.  James tells us why one must be "quick to hear, slow to speak, slow to anger".  I know that some people still do say this kind of thing.  Perhaps what makes James different is the reason.  Some may say that it's kind or respectful to act in such a way.  Perhaps they think it'll benefit themselves in the end to be quick to listen, slow to speak and slow to anger.  However, I'll bet if you interview a bunch of people on the street, most of them will not say what James says.  James explains that the reason why every person should be "quick to hear, slow to speak, slow to anger" is because "the anger of man does not produce the righteousness of God".  The point is that anger is not the standard of behavior that God wants from us.  It's comes back to pleasing God.  God is the center, God is the focus and God is the reason for this instruction.  This kind of God centered reasoning is rare to find, at least in my opinion.

You may argue that there are many religious people out there who are living with God as the reasoning force behind their actions, but I would say that it is still not the case.  Though many say that they do this or that for God, the truth is that they are actually not.  This is perhaps what James goes on to address.  James goes on to warn his readers about being doers and not merely hearers.  One may say that they truly follow God with all their heart, but not everyone who says that actually does it.  Maybe not everyone is a doer because it's hard.  It's hard to do what God says.  We're sinful creatures and we screw up.  We face all kinds of difficult things in our lives and face all kinds of temptations.  Perhaps this is why James talks about trials two times earlier in this chapter.  It's hard and there are difficulties ahead, but consider it joy because of what it would produce and remain steadfast under trial.  Be doers of the word.

James gives an illustration of a man looking at his face in a mirror.  He explains that someone who hears and does not do is like someone who looks at himself in a mirror and after going away forgets what he looks like.  Whenever I think of this I think of my time working at a laboratory company that did tests on tobacco.  Everyone working there would see and know first-hand all of the crap that was in tobacco.  However, it was surprising that there were in fact at least two people who were smokers.  How could you look at all that crap and know for a fact that it's bad for you and still go and do it?  That's kinda what James is saying here.  Who looks at himself in a mirror and forgets what he looks like after going away?  That kind of behavior would be silly.  However, James addresses this because it does indeed happen.  People hear the word and yet do not do the word.

What's more is that when someone does that, James explains that what they are doing is deceiving themselves.  How do they deceive themselves?  I guess that they either believe that they are actually doers but are not, or that they don't truly believe in doing what the word instructs.  Don't deceive yourself.  It's true you should be a doer and listening is not the same as doing.

I guess the other thing that might happen is that they deceive themselves by forgetfulness.  James goes on to contrast this person who looks in the mirror and forgets to someone who looks into the perfect law and perseveres.  Another contrast he mentions is a hearer who forgets compared to a doer who acts.  So, the one who deceives himself is perhaps a hearer who forgets.  Instead, be a doer who acts.  This person "will be blessed in his doing".

There's a bunch I missed.  So, going back, we see James telling his readers to "put away all filthiness and rampant wickedness and receive with meekness the implanted word, which is able to save your souls".  This is as a result of the fact that "the anger of man does not produce the righteousness of God".  Putting away this stuff is related to producing the righteousness of God.  Moreover, not only is the instruction to put away filthiness but also to receive the implanted word.  This word is that which is able to save your souls.  It is implanted because it is something you already know.  Perhaps this same word is the word James refers to when he talks about being a doer of the word.  Then, this word would also be what James refers to as "the perfect law, the law of liberty".  What is this word?  Is it the commandments of God?  It has saving power, because James says that it is "able to save your souls".  And, it is something that you can be a doer of, yet also something you can hear.  Is it referring to the gospel?  Or is James taking a page out of John and referring to Jesus himself? Going back a bit further, we see James even reference "the word of truth", is that the same thing?

I feel like this word that James is referring to is relatively all encompassing.  It does refer to God's instruction through the law, but it's more than that.  It's not just the Old Testament law, but also what we receive in the New Testament.  This includes the gospel, which is able to save.  Being a doer of what God says includes following the law but it also refers to living a gospel centered life (which does include following the law).  I guess I'm still somewhat unclear and have trouble pinning it down.  Regardless, we must be doers of the word and this includes what God instructs through his word.

One interesting thing I found was that AMP refers to the anger as "deep-seated".  Contrast to this "deep-seated" anger is the implanted word.  AMP also describes this as "actually rooted in your heart".  So, instead of this deep-seated anger, one is to instead be receptive to the word that is actually rooted in your heart.  What is truly rooted is the word, not the anger.  He is obviously talking to believers and if they are believers then they truly have the word as opposed to anger.  Yes, we still sin, but ultimately a true believer will fight sin and grow in sanctification because they are truly dead to sin and alive to Christ.

John 1:29-34

The next day he saw Jesus coming toward him, and said, “Behold, the Lamb of God, who takes away the sin of the world! This is he of whom I said, ‘After me comes a man who ranks before me, because he was before me.’ I myself did not know him, but for this purpose I came baptizing with water, that he might be revealed to Israel.” And John bore witness: “I saw the Spirit descend from heaven like a dove, and it remained on him. I myself did not know him, but he who sent me to baptize with water said to me, ‘He on whom you see the Spirit descend and remain, this is he who baptizes with the Holy Spirit.’ And I have seen and have borne witness that this is the Son of God.”

John 1:29-34

John writes about this one incident where John the Baptist sees Jesus and says "Behold, the Lamb of God, who takes away the sin of the world!".  What compels him to say such a thing?  I'm not sure, but these actions continue to show us John the Baptist making much of Jesus and little of himself.

Jesus certainly is the one who "takes away the sin of the world".  We already know this and the author of this gospel, John, knows this also.  He writes in 1 John: "You know that he appeared in order to take away sins, and in him there is no sin".  Jesus is the one who has defeated sin.  It is by his blood that we are cleansed from sin, as John also writes in 1 John 1, "But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin".

In any case, this is all happening, as John writes, "the next day".  So, after the priests and Levites approach John the Baptist and ask him who he is and why he is baptizing, this event occurs.  Jesus is certainly around and what John the Baptist said earlier is certainly true, "among you stands one you do not know".  Jesus was around but the priests and Levites didn't think to go ask Jesus or talk to him.

We also learn that John the Baptist has already baptized Jesus at this point.  John the Baptist says, "I saw the Spirit descend from heaven like a dove, and it remained on him".  This is what happened when he baptized Jesus as we read from the other gospels.

An important question to ask is, "who is John the Baptist talking to?".  My guess is that he's talking to his disciples.  I don't think the priests and Levites were still around, but it might've also made sense if he was talking to him.  This is similar to the next paragraph where he says "behold, the Lamb of God" and his disciples hear and act as a result of what they heard.  Though, I guess you could argue that they weren't around, otherwise they would've acted the first time he said this.

What's interesting is that John didn't know Jesus.  Well, he must've known Jesus because they were related.  However, when John the Baptist says that he didn't know Jesus, this is probably referring to the fact that he didn't yet know Jesus was the one he was expecting.  However, John the Baptists describes the message he received from God and the sign to show who it was who "baptizes with the Holy Spirit".  This is he who John the Baptists proclaims is "The Son of God".

One other interesting thing is something that was mentioned earlier and is once again mentioned in this passage.  John the Baptist once again refers to Jesus as one "who ranks before me, because he was before me".  However, John the Baptist is older than Jesus.  I'm assuming that age matters and being older certainly ranks one above someone who is younger.  Yes, we know that Jesus is before John the Baptist and is above all.  However, the people at the time ranked by age and it interesting that John the Baptist is older than Jesus and still making much of a man who is younger than he is.

James 1:16-18

Do not be deceived, my beloved brothers. Every good gift and every perfect gift is from above, coming down from the Father of lights, with whom there is no variation or shadow due to change. Of his own will he brought us forth by the word of truth, that we should be a kind of firstfruits of his creatures.

James 1:16-18

James tells his readers that "every good gift and every perfect gift is from above, coming down from the Father of Lights, with whom there is no variation or shadow due to change".  He says this warning his readers not to be deceived.  This means that they were being deceived and what James now tells them is true in contrast to what they were previously believing.  I guess that means that they might've believed that some good gifts were from someone or something other than God.  We might be misled as well.  Perhaps we believe something to come to us from good luck or good fortune.  Maybe we may believe that the goodwill of someone was the cause of a good gift.  However, that isn't the full truth.  A good gift may be rightly due to someone's kindness, but it is ultimately from God.

Does this apply to trials?  We are supposed to "count it all joy" when we "meet trials of various kinds".  Does this count as a good gift as well?  It probably does, though it may not seem like one at the time...

God is described here as "the Father of lights".  I'm not entirely sure why this is, but light is not a foreign concept when talking about God.  We know that in 1 John 1 it tells us that "God is light and in him is no darkness at all".  James continues to speak about the Father, saying "there is no variation or shadow due to change".  It is from him that come all good gifts and this doesn't change.  He never changes and he is always the same.  He himself is perfect and from him are all good and perfect gifts.

James goes on to remind the reader that we were brought forth "by the word of truth".  NLT translates it as "He chose to give birth to us by giving us his true word. And we, out of all creation, became his prized possession".  His giving birth to us is done by the giving of his true word.  I'm not entirely sure what is meant by this verse, but it seems to be now pointing to us.  If he was talking about good gifts, then we now look to all that God has done for us and through us.  As a result of what he has done, we are now his "prized possession".

John 1:24-28

(Now they had been sent from the Pharisees.) They asked him, “Then why are you baptizing, if you are neither the Christ, nor Elijah, nor the Prophet?” John answered them, “I baptize with water, but among you stands one you do not know, even he who comes after me, the strap of whose sandal I am not worthy to untie.” These things took place in Bethany across the Jordan, where John was baptizing.

John 1:24-28

Well, the priests and Levites ask him "Then why are you baptizing, if you are neither the Christ, nor Elijah, nor the Prophet?".  It seems as if his baptizing of people was a sign that he was either the Christ, Elijah or the Prophet.  Since he is not claiming to be any of those, they can think of no other reason for why he'd be doing this.

What is John the Baptist's answer?  I find it strange because he does not directly answer the question.  He doesn't say "I am baptizing because...".  Instead, he answers with much humility by downplaying himself and his role.  He contrasts himself to Jesus and highlights Jesus instead of himself.  Jesus is obviously the one he is referring to when he talks about the one "among you stands one you do not know, even he who comes after me, the strap of whose sandal I am not worthy to untie".

Though he does not directly answer the question, I think he actually does answer the question in a way.  He points away from himself and towards Jesus.  This is his whole ministry and thus it is also the reason why he is baptizing.  He does it all to prepare the way for and point toward the one who is to come after, which is Jesus.

I was reading one person point out how John the Baptist had many opportunities to highlight himself and say how great he was.  However, as you may already know, John does not take advantage of these opportunities to brag about himself.  Instead, he always makes much of Jesus and less of himself.  As John himself said, "He must increase, but I must decrease".

John 1:19-23

And this is the testimony of John, when the Jews sent priests and Levites from Jerusalem to ask him, “Who are you?” He confessed, and did not deny, but confessed, “I am not the Christ.” And they asked him, “What then? Are you Elijah?” He said, “I am not.” “Are you the Prophet?” And he answered, “No.” So they said to him, “Who are you? We need to give an answer to those who sent us. What do you say about yourself?” He said, “I am the voice of one crying out in the wilderness, ‘Make straight the way of the Lord,’ as the prophet Isaiah said.”

John 1:19-23

So far, John the Baptist has been mentioned twice.  First, we are told that "he cam as a witness, to bear witness about the light".  As we already know, the light is Jesus.  Second, we are told that "John bore witness about him".  "Him" is once again referring to Jesus.

Now, John the Baptist is brought up again and we are told about "the testimony of John".  I'm assuming that he's referring to John the Baptist since he goes on to talk about him.  It can be confusing since the author of this book is John and he share his name with John the Baptist.  You can see that AMP takes this stance as they add his full name in square quotes: "This is the testimony of John [the Baptist]".

John the Baptist must have been doing something to cause a ruckus because we now find Jews sending priests and Levites to ask him directly "who are you?".  John the Baptist makes it clear who he is by saying, "I am not the Christ".  They obviously thought him to be someone of importance, guessing that he was Elijah or the Prophet.

Actually, we read from the other gospels that John the Baptist was in fact Elijah who they were expecting.  Upon further research, I found that they were expecting Elijah reincarnated in the flesh, but John the Baptist denied this because he was instead like Elijah and not Elijah himself.

In any case, John was clear in saying that he was not the Christ, nor Elijah, nor the Prophet.  So they ask John the Baptist to give them an answer so they can answer those who sent them.  Who is John the Baptist?  His answer comes from Isaiah and he says "I am the voice of one crying out in the wilderness, ‘Make straight the way of the Lord,’ as the prophet Isaiah said."  Well, John the Baptist does live in the wilderness and he is telling people get to get right with God.

James 1:12-15

Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him. Let no one say when he is tempted, “I am being tempted by God,” for God cannot be tempted with evil, and he himself tempts no one. But each person is tempted when he is lured and enticed by his own desire. Then desire when it has conceived gives birth to sin, and sin when it is fully grown brings forth death.

James 1:12-15

It is a good thing to patiently endure a trial.  Here in James, that person is "blessed".  Why is he blessed?  Well, it is because of the "crown of life" that he will receive after having "stood the test".  This is a promised thing from God, so we know it's going to happen.

Now, we face trials all the time.  If we stand firm against a single trial, does that mean that we "will receive the crown of life"?  Perhaps this is referring to enduring trials in general over a lifetime.  Those who endure to the end through the many trials of life are those who receive the crown of life.

So what is this crown of life?  Well, we read that it is promised to those who love God.  We read elsewhere in the bible about crowns followers of Jesus receive.  I'm not all too sure.  Either way, it is a good thing to endure and there is a reward.

Speaking about trials, James had begun this letter telling his readers to "count it all joy... when you meet trials of various kinds".  That part I often remember, but I don't remember this passage down in verse 12 as easily.  In any case, not only are we to count it joy because of the steadfastness that is produced, but now we are told about the reward to those to remain steadfast under trial.  This was probably helpful for the Christians to hear as they were being persecuted.

In any case, James moves on to temptation in verse 13.  I'm guessing it can come up that one may blame God for the temptation he or she is experiencing.  However, one should not blame God.  Why is this?  Well, "God cannot be tempted with evil, and he himself tempts no one".  So, don't blame God for your temptation.

I do wonder about this.  Doesn't God test Abraham?  Maybe this is different because it was a test and not a temptation?  I might also wonder about my propensity to sin in certain ways.  Didn't God make me the way I am?  If I am made and have certain tendencies to sin, didn't God put that in me?  Well, James goes on to explain that temptation comes from being "lured and enticed by his own desire".  It's not from God but from myself.  I can't blame God for it.

Going back to that idea of the way God made me, I am reminded of Romans 9.  Perhaps you can read it for yourself.  I am thinking about verse 19 and onward, but the whole chapter is pretty good.

Anyways, the last verse in this paragraph paints a very clear picture about temptation.  Temptation is from ones own desire.  Relating to a picture of pregnancy and birth, we read that desire gives birth to sin.  However, it doesn't end there.  In the same way that a baby grows up, so sin "fully grown brings forth death".  As we know, sin does lead to death.  We all sin.  So, we will all die.  However, those who repent and fight sin are those who do not fully grow this baby from sin to death.  These are the ones who grow in the fruits of the spirit (Galatians 5) and walk by the spirit and not by the flesh (Romans 8).  They are slaves to righteousness and not slaves to sin (Romans 6).  These are the people who practice righteousness, walk in the light, love his brother and many other things mentioned in 1 John.  All of these things do not merit salvation, but they are things that people who are already saved do.

John 1:14-18

And the Word became flesh and dwelt among us, and we have seen his glory, glory as of the only Son from the Father, full of grace and truth.  (John bore witness about him, and cried out, “This was he of whom I said, ‘He who comes after me ranks before me, because he was before me.’”)  For from his fullness we have all received, grace upon grace.  For the law was given through Moses; grace and truth came through Jesus Christ.  No one has ever seen God; the only God, who is at the Father's side, he has made him known.

John 1:14-18

If I stop to think about verse 14, I realize that it really is quite a statement.  Verse 14 begins with: "And the Word became flesh and dwelt among us".  Did he really just say that?  The Word, who is God, "became flesh and dwelt among us".  God "became human and made his home among us" (as NLT puts it).  God is God.  Why would he ever come down and become human and live among us?  But he did, and what does John say?  About this, John says: "we have seen his glory, glory as of the only Son from the Father, full of grace and truth".  John actually saw Jesus and followed him as his disciple.  He actually saw his glory and says that he is "full of grace and truth".

Looking ahead at verse 16, I don't really understand it.  However, verse 16 is beautiful nonetheless.  In reference to verse 14, having seen his glory and how he is "full of grace and truth", John speaks about how "we have all received, grace upon grace".  What is received and who is he referring to when he says "we all"?  Perhaps he is speaking to all the many blessings and benefits received as a result of Jesus coming down.  The most important being salvation as a result of his dying on the cross.  So who is he referring to?  My guess is that he's referring to followers of Jesus who are saved as a result of Christ's saving work.

What's more is that it seems to imply that there is more and more that is being received.  As in, there is an overflowing abundance of grace that is being received.  It's not as if we stop receiving.  God is a giver of good gifts and I don't find myself with a lack of good thing from him.  He continues to pour upon me.  This isn't only centered on "good" things.  Sometimes we receive trials, but those are good things as well.  Read James and we find that we are to receive trials with great joy because it produces steadfastness.  In any case, he keeps on giving in more ways that we can imagine.

Now there is a contrast brought up between the law from Moses and grace and truth from Jesus Christ.  From the law, I know what is right and what is wrong.  However, it is a standard that I can never measure up to.  As a result, I am still lost and without a way to be made right with God.  This doesn't mean that the law is bad.  Actually, the law is a good thing.  However, it is only through Jesus that a way has been made.  From him we receive grace.

"Our redemption price immense, grace stand for God's riches at Christ's expense!"

-Mercy and Grace Ft. Timothy Brindle, Shai Linne

How does he bring truth?  Well, we know that Jesus said he was the truth.

Jesus said to him, “I am the way, and the truth, and the life. No one comes to the Father except through me.

-John 14:6

How does this truth contrast the law?  Well, perhaps it's not a direct contrast.  Instead, the law is a shadow in contrast to Christ.  Though the law is true, fullness is brought into light by Jesus.

Why does John bring up this idea about seeing God?  It seems a bit out of place.  Perhaps this is connected to the idea in verse 14 when he mentions "we have seen his glory".  Since "no one has ever seen God", John tells us about Jesus who "has made him known".  This isn't just anybody.  Jesus is "the only God" and he "is at the Father's side".  He is the one who has a deep and intimate relationship with the Father and he is the one who is explaining him.  How amazing is it that we have God come down to show and explain to us who he is.  It boggles the mind, and yet it is amazing and beautiful.

There's still verse 15, which seems a bit out of place.  However, in speaking about Jesus, John the baptist is referenced as someone who testified about Jesus.  Jesus ranks before John the baptist.  John the baptist was a great man.  Jesus even spoke of him saying "Truly, I say to you, among those born of women there has arisen no one greater than John the Baptist".  Yet, Jesus ranks before John.  Moving on, we'll see people thinking John the baptist to be the Christ or the prophet.  However, he isn't and Jesus is greater than John.