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SO
THAT YOU WILL PROVE
YOURSELVES TO BE BLAMELESS (unable to be
censured) AND INNOCENT: hina genesthe (2SAMS) amemptoi kai
kai akeraioi: (Lk
1:6; 1Co 1:8; Eph 5:27; 1Th 5:23; 1Ti 3:2,10; 5:7; Titus 1:6; 2Pet
3:14) (Mt 10:16; Ro 16:19; Heb 7:26)
So that (2443)
(hina) signifies the conclusion of the previous is being
stated. By avoiding complaining and arguing within their own
body, the Philippian saints may become or show themselves as
blameless (outward conduct) and innocent (inward character) which
speaks of the testimony of the church in the darkness of this age.
A complaining Christian is a poor witness. A disputing church is a
poor witness. Rejoicing Christians and joyful churches are powerful
witnesses.
Another way this "conclusion" might be
understood is that "you should refrain from complaining and
arguing so that you may be innocent and pure."
Prove (1096)
(ginomai) come to acquire or experience a state.
“Blameless” and “innocent” concern the intrinsic character of a person
himself.
Continually holding fast (Php 2:16)
to pure milk of the Word of Life (by believing and obeying the Word
learned) will help ensure that we remain blameless and above reproach.
We have to work out what God has "worked" within us!
Blameless ( 273)
(amemptos from a = negates following word
+ mémphomai = find fault) means irreproachable,
faultless, without defect or blemish and thus describes not being able to find fault in
someone or some thing (cf use in Heb 8:7 regarding the Old Covenant).
The idea is that the person is such that he or she is without the
possibility of rightful charge being brought against them. Paul's
desire for the Philippian saints is that there be no legitimate ground
for accusation when the Lord returns to judge (see discussion of the
bema or Judgment Seat of Christ for believers)
(see below, 1Th 3:13, for Paul's similar desire and prayer for the
saints at Thessalonica).
This adjective was often used
to characterize someone who is flawless in the sight of other people.
The related adverb
amémptōs (differs by mark over the "o") is the very word
archeologists have found on Christian tombs from ancient Thessalonica.
When people wanted to identify a deceased friend or loved one as a
Christian, they inscribed "amémptōs" or "blameless" on
his or her grave, such behavioral blamelessness (not just the imputed
and forensic) is the Lord’s desire for His church.
Barclay adds that
amemptos...
expresses what the Christian is to
the world. His life is of such purity that none can find anything in
it with which to find fault. It is often said in courts of law that
the proceedings must not only be just but must be seen to be just. The
Christian must not only be pure, but the purity of his life must be
seen by all. (Barclay,
W: The Daily Study Bible Series, Rev. ed. Philadelphia: The
Westminster Press)
Amemptos - 5x in 5v.
And they (Zacharias the priest and
his wife Elizabeth, John the Baptist's parents) were both righteous in
the sight of God, walking blamelessly in all the commandments and
requirements of the Lord. (Luke
1:5)
Comment: In a
Jewish society that was largely godless this couple lived lives that
were fully pleasing to God, yet they were without the much-cherished
blessing of children. Note their good lives did not make them
righteous, but they were righteous by believing in the coming Messiah,
just as was Abraham. They were observing the commandments and
requirements of the Lord in such a way that they were blameless and
they were quick to deal with the sin in their lives - note this is not
synonymous with sinless for that is only seen in Christ.
(Paul describing his days as a
religious man wrote) "as to zeal, a persecutor of the church; as to
the righteousness which is in the Law, found blameless." (Php
3:6-note)
Comment: Paul claims that
there was no demand of the Law which he did not fulfill) Wiersbe quips that "Like most ‘religious’ people
today, Paul had enough morality to keep him out of trouble, but not
enough righteousness to get him into heaven! It was not bad things
that kept Paul away from Jesus—it was good things! He had to lose his
‘religion’ to find salvation.” ( from
Bible Exposition Commentary. 1989. Victor)
(Paul is praying that the Lord) may
establish your hearts (believers in Thessalonica) without
blame in holiness before our God and Father at the coming of our
Lord Jesus with all His saints. (1Thes 3:13-note)
Comment: Paul's desire was
to see them stand blameless in holiness when the Lord, the Judge of
all mankind, returns to search not just their external acts but their
internal attitudes and motives, testing their hearts - a good prayer
for all of us to pray for each other!
For if that first covenant had been
faultless, there would have been no occasion sought for a second. (Hebrews
8:7-note)
Comment: The prediction and
promise of the New Covenant in Jer 31:31, 32, 33, 34 demonstrated the
inadequacy and the temporary nature of the Old Covenant of Law
There are 11 uses of amemptos
in the
Septuagint (LXX) (Ge
17:1, Esther 8:12, Job 1:1, Job 1:8, Job 2:3, Job 4:17, Job 9:20, Job
11:4, Job 12:4, Job 15:14, Job 22:3, Job 22:19, Job 33:9)
The
Septuagint (LXX) uses
show that amemptos describes some very godly men. Moses for
example records ...
Now when Abram was ninety-nine
years old, the LORD appeared to Abram and said to him, "I am God
Almighty; Walk before Me, and be blameless. (amemptos) (Ge
17:1)
In Job we read that
There was a man in the land of Uz,
whose name was Job, and that man was blameless (amemptos),
upright, fearing God, and turning away from evil....8 And the LORD
said to Satan, "Have you considered My servant Job? For there is no
one like him on the earth, a blameless (amemptos) and upright
man, fearing God and turning away from evil." (Job 1:1,8, cf Job 2:3)
Regarding the distinction from the
closely related word amomos used in the next verse, Trench
writes that...
If amomos is the
'unblemished,' amemptos is the 'unblamed.'... Christ was
amomos in that there was in Him no spot or blemish, and He could
say, 'Which of you convinceth Me of sin?' but in strictness of speech
He was not amemptos (unblamed), nor is this epithet ever given
to Him in the NT, seeing that He endured the contradiction of sinners
against Himself, who slandered His footsteps and laid to His charge
'things that He knew not' (i.e., of which He was guiltless).
Believers are to walk (live) in
such a manner worthy of our calling to which we were called (Ep 4:1-note) that we will not elicit the reproach of
others. If Christ lives through us we will experience they will hate
us for they did not know Him (1Jn 3:1-note)
and so they hated Him. Reproach for godless conduct is not what Paul
is referring to here. What he is saying is that we should discipline
ourselves for godliness (1Ti 4:7-note;)
to such a degree that even if a charge were made against us, it would
not "stick". Amemptos
signifies that charges without grounds cannot be substantiated or maintained.
Innocent
(185)
(akeraios from a = without + keránnumi = mix, mingle, such as wine with water or spices)
(Click
in depth discussion of
akeraios)
means that which is without mixture, unmixed and then figuratively
pictures one who
is innocent, guileless, sincere.
Paul wants the Philippian saints to
be "blameless in the sight of others; guileless in
your own hearts" (Vincent). He is saying that they are not to
have one thing "mixed" in their heart or their motives that should not
be there as ambassadors of reconciliation of the Most High God.
Akeraio is used in only 2
other verses in the NT. In the first use Jesus instructed His
disciples..
"Behold, I send you out as sheep in
the midst of wolves; therefore be shrewd as serpents, and innocent
(akeraios) as doves. (Mt 10:16) (Vincent comments that akeraio
means: unmixed, unadulterated. Used of wine without water, and of
metal without alloy. Hence guileless. So Luther, without
falsity...They were to imitate the serpent’s wariness, but not his
wiliness. “The presence of the wolves demands that ye be wary; the
fact that ye are my apostles (compare “I send you”) demands that ye be
guileless” (Dr. Morison on Matthew)
In the second use of akeraios,
Paul exhorted the saints at Rome writing that...
the report of your obedience has
reached to all; therefore I am rejoicing over you, but I want you to
be wise in what is good, and innocent (akeraios) in what is
evil. (see note
Romans 16:19)
(Comment: “Uncontaminated” seems to be the idea. Paul would
have the saints at Rome to be “wise as regards good” and not
ignorant as regards evil for that would be impossible while they were
still in the world. His point was that they should be without that
kind of knowledge of evil that comes from engaging in it, or as one
might say, mixing themselves up with it and thus "unalloyed" with
evil.)
They are to prove themselves to be saints without
mixture of deceit or anything defiling. The word referred to that
which was pure as of metals or wines, of the mind
without a mixture of evil and free from guile. The Greeks used this
word to refer to wine unmixed with water and of unalloyed metal.
Barclay adds that akeraios...
expresses what the Christian is in
himself. Akeraios literally means unmixed, unadulterated. It is
used, for instance, of wine or milk which is not mixed with water and
of metal which has no alloy in it. When used of people, it implies
motives which are unmixed. Christian purity must issue in a complete
sincerity of thought and character. (Barclay,
W: The Daily Study Bible Series, Rev. ed. Philadelphia: The
Westminster Press)
CHILDREN OF GOD ABOVE
REPROACH: tekna
theou amoma: (Mt 5:44, 45,48; Luke 6:35; 2Co 6:16, 17, 18;
Eph 5:1,2,7; 1Pet 1:14, 15, 16, 17; 2:9; 1Jn 3:1, 2, 3-see notes
1Jn 3:1,
3:2,
3:3)
(Children above reproach = 1Ti 5:14,20; Titus 2:10,15; Rev 3:9)
Here Paul gives as another reason
for not complaining or disputing the fact that such behavior will have
a negative impact on the unsaved, corrupt world which we are called to
witness to.
Dwight Pentecost puts it
this way...
We must be conscious of the fact
that when we try to live for Jesus Christ in the midst of a crooked
and perverted generation, our life so convicts those before whom we
live Christ, they look for excuses to reject what we say and the
testimony of our lives for Christ. When we loosen our tongue and fall
into the sin of murmuring and complaining, we give them the excuse
they are looking for. By the misuse of our tongue, we can send a man
to hell.
(Pentecost,
J. D. The Joy of Living: A study of Philippians. Kregel Publications)
Children of God - I confess that I read this phrase much too
quickly and glibly so that many times it hardly enters my mind and
affects my heart. I think if saints (I'm looking in the mirror on this
one for sure!) would
meditate
more deeply on the incredible privilege and position we have to be
God's children now and forever, it would (should) radically
impact our conduct (as we strive to obey out of love and a holy fear
of doing anything that would impugn the great Name of our very own
Father!) (See similar thought in 1Pe 1:17-note,
cp 1Jn 2:28)
Children (5043)
(teknon from tikto = bring forth, bear
children, be born) is thus a child produced. Teknon is a child as
viewed in relation to his parents or family. This word takes on
special theological significance when the Bible calls believers the
children of God. NT pupils or disciples are called children of their
teachers, because the latter by their instruction nourish the minds of
their pupils and mould their characters (thus Paul refers to Timothy
as his "son"). "Like Father like son" and if not,
then it might be that perhaps they are not in
the "family"! Children of God are expected to resemble their
Father.
Above reproach (299)
(amomos
[word study]) one who is without blemish like
the OT
sacrificial animal (think of Ro 12:1 -
see note) and is free of defect
and thus irreproachable. Saints are to be those "without blemish". By
living lives "without blemish", God’s children will stand out
all the more clearly against the dark background of this world.
Amomos
is used to describe a sacrificial animal for only a “spotless” and
thus “perfect” sacrifice was fit to be offered to God. In the New
Testament, the adjective is usually employed to portray what a
Christian is and should be in the sight of God (Eph 1.4; Col 1.22;
Jude 1.24; Rev 14.4-5). Of the 72 uses of amomos in
the Greek OT, the
Septuagint (LXX), a majority describe
unblemished animals to be used for sacrifice. Under Jewish law before an animal could be
offered as a sacrifice it must be inspected and if any blemish was
found it must be rejected as unfit for an offering to God. Only the
best was fit to offer to God. In the
Septuagint
we see amomos used three
times noting that the Nazirite
shall present his offering to the
LORD: one male lamb a year old without defect (amomos) for a
burnt offering
and one ewe-lamb a year old without defect (amomos) for a sin
offering and one ram without defect (amomos) for a peace
offering (Nu 6:14)
Paul is saying that the character
of the child of God should be above any legitimate blame, criticism,
or censure. (These are convicting verses aren't they!)
W E Vine contrasts amemptos
(used above) with amomos noting that amemptos means....
blameless on account of absence of
inconsistency or ground of reproof, whereas amōmos indicates
absence of stain or blemish. We may have blemish, with freedom from
blame. (Vine,
W E: Vine's Complete Expository Dictionary of Old and New Testament
Words. 1996. Nelson)
Barclay adds that amomos...
describes what the Christian is in
the sight of God. This word is specially used in connection with
sacrifices that are fit to be offered on the altar of God. The
Christian life must be such that it can be offered like an unblemished
sacrifice to God. (Barclay,
W: The Daily Study Bible Series, Rev. ed. Philadelphia: The
Westminster Press)
IN THE MIDST OF A CROOKED
AND PERVERSE GENERATION: meson geneas skolias kai
diestrammenes (RPPFSF): (Dt 32:5; Ps 122:5; Mt 17:17; Acts
20:30; 1Pet 2:12)
Paul is saying that the children of
God are to be free from defilement and so not chargeable with
justifiable criticism even though we live in the midst of a twisted
and perverted generation.
It is sad that in "Moses' song" we
read that the children of Israel in spite of being abundantly
blessed...
"have acted corruptly toward Him.
They are not His children, because of their defect; but are a
perverse (LXX
= skolios) and crooked generation." (Deut 32:5)
Here in Philippians Paul applies
this same description to the world system and its inhabitants which
are opposed to and hostile toward the Gospel of Jesus Christ. Paul is
saying he doesn’t want the Philippians to be like the Israelites and
fall into murmuring and gossiping, backbiting and complaining. If they
do, they, like Israel, will lose their separate identity. He does not
want them to lose the identifying mark that they are God’s children.
Midst (3319) (mesos)
means in the middle, in the midst or among. God has placed each
citizen of the Kingdom of heaven so that they might impact those
around them who are dead in their trespasses and sins and living in
the Kingdom of darkness subject to the dominion of Prince of Darkness,
Satan! Is your light shining in the midst of the darkness? We have the
assurance of the Word of God that...
The light shines through the
darkness, and the darkness can never extinguish it. (John 1:5, NLT)
Dr. Timothy Beougher writes
that...
Over the centuries, Christians have
related to the world in 4 ways:
A. Total separation. Monastery; no
contact.
B. Total immersion. Lots of contact, but no impact.
C. Split adaptation. Sunday-only Christian; “hypocrite.”
D. Transformation. “in but not of the world.”
With God’s help (Phil 2:13), it is
possible to conquer complaining and avoid arguing, that we prove
blameless and innocent, above reproach, in a fallen world. (Morgan,
R. J. Nelson's Annual Preacher's Sourcebook : 2002 edition. Nashville:
Thomas Nelson Publishers)
Crooked (4646) (skolios, English = scoliosis = an abnormal curvature and
misalignment of the spine) describes something as literally crooked, bent,
deformed or warped (as a piece of wood becomes from dryness). It
stands opposed to that which is straight.
Figuratively skolios refers to anything that deviates from a
standard or norm, and in Scripture, it is often used of things that
are morally or spiritually corrupt. Thus skolios refers to
being morally bent or twisted, crooked, unscrupulous (without moral
scruples), dishonest. We speak of someone's behavior as "crooked" or
dishonest. Here Paul describes the outward perverted conduct of every
unregenerate generation, crooked in mind, heart, and action, bent in
all directions.
Peter uses skolios to mean hard to deal with, describing a
harsh taskmaster in 1Pet 2:18 (see
note), one who is cruel,
wicked, unreasonable, or unjust.
TDNT adds that skolios
is...
1. Used literally of rivers and
roads, this term, meaning “winding,” “twisted,” relates also to the
movements of snakes, and may refer, too, to a labyrinth or to ringlets
or matted hair. 2. In a transferred sense the term denotes what is
“crooked.” Deceit spoils things, bondage leads to crooked action, and
an ambiguous oracle is skoliós...
In the main (skolios) in the Greek
OT (LXX)
expresses the nature of those who do not walk in the straightness and
uprightness that God commands but walk in a cramped and crooked way
that merits punishment. (Kittel, G., Friedrich, G., & Bromiley, G. W.
Theological Dictionary of the New
Testament.
Eerdmans)
Skolios is curved as opposed to orthos, straight. The
unsaved world is crooked in the sense of turning away from the
straight path of the truth.
Skolios - 4x in 4v. NAS =
crooked, 2; perverse, 1; unreasonable, 1.
'EVERY RAVINE SHALL BE FILLED UP,
AND EVERY MOUNTAIN AND HILL SHALL BE BROUGHT LOW; AND THE CROOKED
(skolios) SHALL BECOME STRAIGHT, AND THE ROUGH ROADS SMOOTH; (Luke 3:5
quoting Isaiah 40:4 where the
LXX uses skolios)
(Peter preaching to Jews from every
nation on Pentecost) "And with many other words he solemnly testified
and kept on exhorting them, saying, "Be saved from this perverse
(skolios) generation!" (Acts 2:40)
(Peter instructing born again
servants) "Servants, be submissive to your masters with all respect,
not only to those who are good and gentle, but also to those who are
unreasonable (skolios)." (see note
1Peter 2:18)
Skolios is used 18 times in
the
LXX (Deut. 32:5; Job
4:18; 9:20; Ps. 78:8; Pr 2:15; 4:24; 8:8; 16:26, 28; 21:8; 22:5, 14;
23:33; 28:18; Isa. 27:1; 40:4; 42:16; Hos. 9:8). Solomon records for
example that...
The way of a guilty man is
crooked (LXX
= skolios), but as for the pure, his conduct is upright. (Pr 21:8)
He who walks blamelessly will be
delivered, but he who is crooked (LXX
= skolios) will fall all at once. (Pr 28:18)
Perverse (1294) (diastrepho
from dia =
separation, in two, throughout + strépho = turn, English =
diastrophism = the process of deformation that produces in the earth’s
crust its continents and ocean basins) is literally to twist
throughout or to distort. To turn different ways. To twist about.
Diastrepho is used metaphorically in the NT meaning to pervert
or to distort. The idea is to cause one to depart from an accepted
standard of oral or spiritual values. In the
perfect tense
it describes a permanently distorted condition (literally the perfect
tense pictures permanently "turned aside" and thus depraved) (see Mt
17:17; Lk 9:41; Acts 20:30; Php 2:15).
In some of the NT uses diastrepho means to to turn aside
from the right path and so to mislead as in Lk 23:2 where Jesus is
falsely accused before Pilate of misleading the people, Luke recording
And they began to accuse Him,
saying, "We found this man misleading (diastrepho) our nation
and forbidding to pay taxes to Caesar, and saying that He Himself is
Christ, a King." (Luke 23:2)
Diastrepho conveys the basic
idea of twisting or bending out of shape and was used in Paul's day in
this literal sense to describe a piece of pottery that a careless
craftsman had misshaped or that had somehow become distorted before
being fired in the oven.
Diastrepho is in the
perfect tense
which describes the permanence of the distorted moral condition of the
unregenerate world (unless of course rectified by the gospel!) They
were turned out of the way when they were born into the sin of Adam
and they remain turned out of the way of truth unless the light in the
life of a saint illumines their heart with the truth of the gospel.
TDNT notes that
diastrepho
means in Gk. “to twist,” “to
dislocate,” “to confuse.” In Hellenistic and especially Stoic
ethics diastrophe (= twisting of a fractured limb, distortion)
is a technical term for the moral corruption of the empirical man. The
nature of man, which is originally good and oriented to the good, is
“twisted” (diastrephetai) by bad teaching (Ed note: Genesis 3
teaches it was twisted by the entry of sin!) and example and by
environmental influences of all kinds... (Kittel, G., Friedrich, G., &
Bromiley, G. W.
Theological Dictionary of the New
Testament.
Eerdmans)
Diastrepho -7 times 7v - Matt 17:17; Luke 9:41; 23:2; Acts
13:8, 10; 20:30; Phil 2:15 NAS = make crooked, 1; misleading,
1; perverse, 1; perverse things, 1; perverted, 2; turn...away, 1.
Jesus used diastrepho to
describe His disciples who were unable to cure a man's demon possessed
son declaring...
"O unbelieving and perverted
(diastrepho =
perfect tense)
generation, how long shall I be with you? How long shall I put up with
you? Bring him here to Me." (Mt 17:17)
Paul on the island of
Paphos used diastrepho twice in his encounter with Elymas,
Luke recording that...
Elymas the magician (for thus his
name is translated) was opposing them (Paul and his associates),
seeking to turn the proconsul away (diastrepho)
from the faith. But Saul, who was also known as Paul, filled with the
Holy Spirit, fixed his gaze upon him, and said, "You who are full of
all deceit and fraud, you son of the devil, you enemy of all
righteousness, will you not cease to make crooked (diastrepho)
the straight ways of the Lord?" (Acts 13:8-10)
Paul used diastrepho again
his meeting with the elders at Ephesus warning them that...
from among your own selves men will
arise, speaking perverse (diastrepho =
perfect tense)
things, to draw away the disciples after them. (Acts 20:30)
Diastrepho is found 25 times
in the
LXX (Exod. 5:4; 23:6;
Num. 15:39; 32:7; Deut. 32:5; Jdg. 5:6; 1 Ki. 18:17f; Job 37:12; Ps.
18:26; Pr. 4:27; 6:14; 8:13; 10:9; 11:20; 16:30; Eccl. 1:15; 7:13;
12:3; Isa. 59:8; Ezek. 13:18, 22; 16:34; Mic. 3:9; Hab. 1:40) For
example...
(The prophet Micah declares to
faithless Israel) Now hear this, heads of the house of Jacob and
rulers of the house of Israel, who abhor justice and twist (LXX
= diastrepho =
present tense
= continually) everything that is straight, (Micah 3:9)
(Habakkuk records) Therefore, the
law is ignored (paralyzed, stunned, incapable of functioning in its
normal way) and justice is never upheld. For the wicked surround the
righteous; Therefore, justice comes out perverted (LXX
= diastrepho in the
perfect tense)
(Hab 1:4)
Generation (1074)
(genea from gínomai = to become) originally meant a
generation, i.e., a multitude of contemporaries and in this verse
describes a descent or genealogical line of ancestors or descendants.
In the present context genea refers to the populace in broad terms.
AMONG WHOM YOU APPEAR AS
LIGHTS IN THE WORLD: en ois phainesthe (2PPMI) os phosteres en kosmo:
(Isa 60:1; Mt 5:14, 15, 16; Jn 5:35; Eph 5:8)
Paul is saying the saints at
Philippi and by way of application believers of all ages are to shine
out in stark contrast to the darkness of this this godless society
shining forth as "heavenly bodies of light" (lights powered from
heaven) stationed upon the earth enshrouded in the darkness of sin. We
are now "light in the Lord" and are to reflect the glory of the Lord
in the middle of this present darkness. The darker the night, the
brighter the light appears. Christians are lights or light-bearers.
They cannot create any light, but they can reflect the glory of the
Lord so that others may see Jesus in them.
Appear (5316)
(phaino from phos = light) means to give
light, illuminate, or shine forth as a luminous body. This refers not
to the act of shining, but to the fact of appearing, being recognized
as God’s children. The saints were
to continually (present
tense) be conspicuous, visible and "shining
examples" of the transforming power of the gospel of God's grace. As
someone has said we are
not searchlights or spotlights but lights in the fog. Fog lights prevent tragic shipwreck
and eternal loss! Searchlights blind our eyes.
How's you're light
shining? Saints are not here to adapt to or
accommodate to the darkness but to shine as
lights.
Vine has an even more direct
comment writing that...
No true believer can fail to give a
witness as to the difference between his manner of life and that of
the world. If there is no difference it is questionable whether he has
ever come out of darkness into light. (Vine,
W. Collected writings of W. E. Vine. Nashville: Thomas Nelson
)
Lights (5458)
(phoster from phos = light) is a "light giver" and in classical Greek was the
word for "window" which is fascinating for here Paul uses it
figuratively to describe a person who lives in such a way that they
give light to those about them!
The KJV Bible Commentary
writes that Paul is painting the picture of...
The picture is that of a procession
at night, in a crooked and distorted age, in which torchbearers are
going and holding high the blazing torches, so that those following
can see how to walk in this sin-darkened world.
(Dobson,
E G, Charles Feinberg, E Hindson, Woodrow Kroll, H L. Wilmington: KJV
Bible Commentary: Nelson)
The only other NT use of phoster
is in Revelation where John describes the New Jerusalem writing that
it had...
the glory of God. Her (the city)
brilliance (phoster) was like a very costly stone, as a stone of
crystal-clear jasper. (Rev 21:11)
Phoster is used 5 times in 3
verses in the
Septuagint (LXX) (Ge
1:14, 1:16, Da 12:3), Moses for example describing the heavenly
bodies, recording that
God made the two great lights
(LXX
= phoster), the greater light (phoster) to govern the day, and
the lesser light (phoster) to govern the night; He made the
stars also. (Genesis 1:16)
How apropos to speak of saints as
luminaries, since as Paul states later, we are heavenly people
and our "citizenship is in heaven" (see note
Philippians 3:20)
Believers as spiritual light
bearers are appointed to reflect the character and ways of our
Lord Who is Himself the Light...
"I am the light of the world; he
who follows Me shall not walk in the darkness, but shall have the
light of life." (John 8:12)
Writing to the saints at Ephesus
Paul reminded them that...
you were formerly darkness, but now
you are light in the Lord;
walk
( command to behave continually =
present imperative)
as children of light (see Wayne Barber's sermon on
Ephesians 5:8 entitled "The Power
of the New Garment")
In the Sermon on the Mount Jesus
explained that those who are
"poor in spirit" (etc) are also called to be...
the light of the world. A city set
on a hill cannot be hidden. Nor do men light a lamp, and put it under
the peck-measure, but on the lampstand; and it gives light to all who
are in the house. Let your light shine before men in such a way that
they may see your good works, and glorify your Father who is in
heaven. (see notes
Matthew 5:14-16)
Jesus said that His church is to be
like a city on a hill which cannot be hidden but which can be seen
from great distances. His church should stand out in the community as
a beacon of light, warning the lost and beckoning the elect.
Dr. Timothy Beougher writes
that...
There are two kinds of Christians:
those who “whine” and those who “shine.” Are you seeking to let your
light shine to others around you? Then conquer complaining. Avoid
arguing. Regain rejoicing. (Morgan,
R. J. Nelson's Annual Preacher's Sourcebook : 2002 edition. Nashville:
Thomas Nelson Publishers)
J Vernon McGee sums up this
section exhorting us to...
Be like a light. When we go out at
night we see the stars up there. When God looks down on this dark
world, He sees those who are His own as little lights down here. The
children sing “This Little Light of Mine.” Well, my friend, that’s
exactly what it is. Paul says, “Among whom ye shine as lights in the
world.” As the stars are up there, we are down here.
(McGee,
J V: Thru
the Bible Commentary: Nashville: Thomas Nelson)
World (2889)
(kosmos) refers to the
"order," "arrangement," and in here refers to the
present evil world-system under which Satan has organized the world of
unbelieving mankind upon his cosmic principles of force, greed,
selfishness, ambition, and pleasure. It is diametrically opposed to
the righteous and holy ways of God.
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In Morning and Evening C H Spurgeon has the following
devotional...
We use lights to make manifest. A
Christian man should so shine in his life, that a person could not
live with him a week without knowing the gospel. His conversation
should be such that all who are about him should clearly perceive
whose he is, and whom he serves; and should see the image of Jesus
reflected in his daily actions. Lights are intended for guidance. We
are to help those around us who are in the dark. We are to hold forth
to them the Word of life. We are to point sinners to the Saviour, and
the weary to a divine resting-place. Men sometimes read their Bibles,
and fail to understand them; we should be ready, like Philip, to
instruct the inquirer in the meaning of God’s Word, the way of
salvation, and the life of godliness. Lights are also used for
warning. On our rocks and shoals a light-house is sure to be erected.
Christian men should know that there are many false lights shown
everywhere in the world, and therefore the right light is needed. The
wreckers of Satan are always abroad, tempting the ungodly to sin under
the name of pleasure; they hoist the wrong light, be it ours to put up
the true light upon every dangerous rock, to point out every sin, and
tell what it leads to, that so we may be clear of the blood of all
men, shining as lights in the world. Lights also have a very cheering
influence, and so have Christians. A Christian ought to be a
comforter, with kind words on his lips, and sympathy in his heart; he
should carry sunshine wherever he goes, and diffuse happiness around
him.
Gracious Spirit
dwell with me;
I myself would gracious be,
And with words that help and heal
Would thy life in mine reveal,
And with actions bold and meek
Would for Christ my Saviour speak.
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During the years I was a medical
doctor, I had a number of patients who seemed to enjoy complaining
about their physical ills. I would examine them and not find a single
thing wrong, yet all they did was whine and complain. Pains here,
aches there, and as one expressed it, "I just feel no good all over."
In my opinion, it was all imaginary. It seemed to me that if they
would only start to count their blessings they would soon forget their
troubles.
How different the case of the very old woman, penniless and weak, who
was asked, "Auntie, how is your health?" "Oh, I have so much to be
thankful for," she replied. "I have only two teeth left, but thank
God, they are opposite each other!"
Before you begin another day, stop to count your blessings instead of
dwelling on your troubles. —M R De Haan (Our
Daily Bread (Copyright RBC Ministries, Grand Rapids, MI. Reprinted by
permission. All rights reserved)
Instead of
complaining, count your blessings.
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A Crooked Generation - You
could call today's generation "crooked and perverse," just as Paul
described his own generation in Philippians 2:15. Even Moses would
have understood what Paul was talking about, for he said of Israel,
"They have corrupted themselves; they are not His children, because of
their blemish: a perverse and crooked generation" (Deuteronomy 32:5).
Crookedness refers to the means by which people accomplish their
objectives—doing whatever it takes to get what they want. Shortcuts to
success are applauded. Some even boast about how they circumvent the
law.
Perversion refers to the way people distort the truth. For example, I
heard about three teenagers who wanted to end their stay in a youth
hostel long before their expected departure. They angrily insisted
that the manager return their nonrefundable deposit. When he finally
gave in and the three teens were on their way out, they exclaimed to
the hostel's other guests that they had been forced to leave.
We may sometimes get hurt by the crooked behavior and distorted
thinking of people. But we are called to be "blameless and harmless"
and to "shine as lights in the world" (Philippians 2:15). Let's show
the world a different way of living. —Albert Lee (Our
Daily Bread (Copyright RBC Ministries, Grand Rapids, MI. Reprinted by
permission. All rights reserved)
We are called
with a holy calling
The light of the world to be,
To lift up the lamp of the Savior
That others His light may see. —Anon.
The straight and narrow way is God's way for a crooked generation.
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When Benjamin Franklin decided to
interest the people of Philadelphia in street lighting, he hung a
beautiful lantern on the end of a long bracket attached to the front
of his house," wrote Cole D. Robinson in World Horizons.
"He kept the glass brightly polished and carefully lit the wick each
evening at the approach of dusk. Anyone walking on the dark street
could see this light from a long way off and came under its warm
glow."
What was the result?
"It wasn't long before Franklin's neighbors began placing lamps
outside their homes," Cole continued. "Soon the entire city realized
the value of street lighting and followed his example with
enthusiasm."
If we live according to the clear light of God's Word, God will dispel
the darkness and others will be attracted to the Light. —H. G. Bosch (Our
Daily Bread (Copyright RBC Ministries, Grand Rapids, MI. Reprinted by
permission. All rights reserved)
Lets not only
follow good examples, let's be good examples.
Some of us are
the only Christian in the place where we work. Others stand alone as
believers in our homes or classrooms. If we live according to the
clear light of God's Word, God will dispel the darkness, the Savior
will be pleased, and others will be attracted to the light.—H G Bosch
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Most people have a bad habit or
two. Some habits are just irritating, such as talking too much or too
fast. Others are much more serious.
Consider, for
example, the bad habit developed by the people of ancient Israel. They
had just been delivered from slavery (Ex
14:30), and they ought to have been thankful. Instead, they
started to complain to Moses and Aaron, "Oh, that we had died by the
hand of the LORD in the land of Egypt!" (Ex 16:3).
We read in
Ex 17:1, 2, 3 that their complaining
escalated into a quarrel. In reality, their complaint was with God,
but they picked a fight with Moses because he was the leader. They
said, "Why is it you have brought us up out of Egypt, to kill us and
our children and our livestock with thirst?" (Ex 17:3). The people even
began questioning if God was really with them (Ex 17:7). Yet He always met
their needs. If we're honest, we would have to admit that we sometimes
complain when God isn't coming through for us the way we want. We
accuse Him of being absent or disinterested. But when our heart is
concerned with God's purposes rather than our own, we will be patient
and trust Him to provide all that we need. Then we won't develop the
bad habit of complaining. —Albert Lee (Our
Daily Bread (Copyright RBC Ministries, Grand Rapids, MI. Reprinted by
permission. All rights reserved)
Those Christians
who with thankful hearts
Praise God throughout the day
Won't tend to grumble and complain
When things don't go their way. —Branon
To conquer the
habit of complaining, count your blessings.
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Finding Our Way Home -
Author Anne Lamott tells about a 7-year-old girl who got lost in a big
city. The girl frantically ran up and down several streets, looking
for a familiar landmark. A policeman saw the girl, realized something
was wrong, and offered to help. So she got in the car and he slowly
drove through nearby neighborhoods. Suddenly the girl pointed to a
church and asked the policeman to let her out. She assured him, "This
is my church, and I can always find my way home from here."
Many people think the church is an archaic institution, no longer
relevant in our modern world. Yet I am convinced that a church that
faithfully teaches the Bible and proclaims the good news of salvation
through Christ provides exactly what we all need to "find our way
home."
When our churches are fulfilling their God-given function, believers
humbly serve and care for one another, encouraging each other to
follow Christ's example (Philippians 2:1-11). Those groups of
believers, by their words and lives, also point a lost world to Jesus.
They serve "as lights in the world, holding fast the word of life"
(Php 2:15-16).
A church that teaches the truth about Christ is not only relevant but
desperately needed in our world. It can help people of all ages to
find their way home. —Vernon C Grounds (Our
Daily Bread (Copyright RBC Ministries, Grand Rapids, MI. Reprinted by
permission. All rights reserved)
Christ builds His
church and makes it strong
By using you and me;
And if we all will do our part,
The world His love will see. —Sper
A church helps the lost to find their way home when its light
shines brightly.
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China's Wall - Righteousness
exalts a nation, but sin is a reproach to any people. --Proverbs 14:34
The words of Proverbs 14:34 could be chiseled on the tombstone of many
civilizations: "Righteousness exalts a nation, but sin is a reproach
to any people." We think we can build a nation on the gross national
product or defend it with armaments, but God says that countries are
built on the character of their people.
The people of ancient China sought security from the barbaric hordes
that swept down from the north, so they erected the Great Wall of
China. The massive wall stretched for 1,500 miles. It was 12 to 40
feet wide and 20 to 50 feet high. The wall was too high for the enemy
to scale, too thick to tear down, and too long to go around.
Yet during the first 100 years of the wall's existence, China was
invaded three times. How was the security breached? The enemies simply
bribed a gatekeeper and then marched easily through a gate. The fatal
flaw in China's defense lay in spending its wealth to build a wall but
paying much less to build the character of the gatekeepers.
A bigger defense system won't ultimately protect our nation. But we
can contribute to her security by being "blameless and harmless, . . .
without fault in the midst of a crooked and perverse generation"
(Phil. 2:15). --H W Robinson (Our
Daily Bread (Copyright RBC Ministries, Grand Rapids, MI. Reprinted by
permission. All rights reserved)
Protection of a
nation's land
Does not come from its mighty hand;
Security is just a fraud
Unless the people trust in God. --Sper
A nation is only as strong as the character of its citizens. |
