1Thes 5:1 - TIME (Greek Word - Chronos)

1Th 5:1 - But concerning the times and the seasons, brethren, ye have no need that aught be written unto you.

TIME (Chronos)

Time – when apostle Paul penned this verse, he did not use the word “Chairos” but he used the word “Chronos”. Both words are translated as “time” in English, but they not quite the same.

With regard to times and seasons this subsection opens in much the same way as it is in 1Th: 4:9, talking about brotherly love. The word “Chronos” and “Chairos” may have been used as a conventional doubt, like our own “times & seasons” with no particular emphasis on both the noun. The only difference in usage between the two that “Chairos” means or used in the sense of opportune moments and “Chronos” means or used in the sense of stretches of time.

It is natural to suppose, after what he had said in the conclusion of the previous chapter concerning the coming of Christ, the raising of the dead, and rendering those immortal who should then be found alive, without obliging them to pass through the empire of death, that the Thessalonians would feel an innocent curiosity to know, as the disciples did concerning the destruction of Jerusalem, when those things should take place, and what should be the signs of those times, and of the coming of the Son of man. And it is remarkable that the apostle answers, here, to these anticipated questions as our Lord did, in the above case, to the direct question of his disciples; and he seems to refer in these words, Of the times and the seasons ye have no need that I write unto you, for yourselves know that the day of the Lord cometh as a thief in the night, to what our Lord said, (Mat 24:44; Mat 25:13) and the apostle takes it for granted that they were acquainted with our Lord’s prediction on the subject: For you yourselves know perfectly that the day of the Lord so cometh as a thief in the night. It is very likely therefore, that the apostle, like our Lord, couples these two grand events-the destruction of Jerusalem and the final judgment. And it appears most probable that it is of the former event chiefly that he speaks here, as it was certainly of the latter that he treated in the conclusion of the preceding chapter.

Both the word “Chronos” and “Chairos” bring before the mind both the duration of the time that must elapse before the coming of the Lord, and also the nature of the events that will characterize the end time. Paul maintains that there is no real need for anyone to write to the Thessalonians about the times because previously he has taught then and has spoke to them about the coming of the Lord. There is abundant evidence from the letter that he had spoken a good deal and the converts had learned this part of their lesson well.

As we do not know the exact date and time of the coming of the Lord, it’s good for us to live a life of expectancy and affirm our faith in Him again and again and live a life of holiness and purity and be what he wants us to be. As the Bible says he will came like a thief in the night.

Jesus – the Fulfillment of the Law

Mat 5:17 Think not that I came to destroy the law or the prophets: I came not to destroy, but to fulfill. 

Mat 5:18 For verily I say unto you, Till heaven and earth pass away, one jot or one tittle shall in no wise pass away from the law, till all things be accomplished. 

Mat 5:19 Whosoever therefore shall break one of these least commandments, and shall teach men so, shall be called least in the kingdom of heaven: but whosoever shall do and teach them, he shall be called great in the kingdom of heaven. 

Mat 5:20 For I say unto you, that except your righteousness shall exceed the righteousness of the scribes and Pharisees, ye shall in no wise enter into the kingdom of heaven. (ASV) 

Jesus says "Think not that I am come to destroy the law and the prophets". The preceding verses were so opposed to the teachings of the scribes and Pharisees that some might assert that he was a destroyer of the law. He replies that he has not come to destroy it, but to fulfill. He does not say that he has come to perpetuate it.

To fulfill means to complete its purpose. He was the end of the law. It was a "schoolmaster to bring us to Christ" (Gal 3:24), but "after faith is come we are no longer under the schoolmaster."

By the phrase "law of Moses" is meant all that was revealed through Moses. The New Testament treats it with great fullness and perspicuity:

1. Typical Aspects. The Law of Moses was only the shadow of good Things to come (Col 2:17; Heb 10:1).
2. Fulfillment. Jesus Christ declared His intention to fulfill every word of the law (Mat 5:17-18), and He did it (Luke 24:44).
3. Its Weakness. The law could not,

a. bring about justification (Act 13:39); b. produce righteousness (Gal 2:21); c. produce life (Gal 3:21); d. bring about perfection (Heb 7:19); e. or free the conscience from a knowledge of sin (Heb 10:1-4).

4. Impossible for All Men to Keep It. The law was given to and for Israel only (Exo. 19:1-20:17; Mal 4:4; Joh. 1:1-17). Take two proofs of this:

a. All the males of the Hebrews were commanded to appear before the Lord at a designated place three times a year (Exo 23:14-17; Exo 12:4-16); b. those to whom the law was given were commanded, on penalty of death, not to kindle a fire throughout their habitation on the sabbath day (Exo 35:1-3).

5. Abolishment of the Law. It is declared,

a. that the law is abolished (2Co 3:6-13; Eph 2:15); b. that Christ is the end of the law (Rom 10:4); c. that it was the ministration of death (Exo. 32:1-28), and that it is "done away" (2Co 3:7); d. that Jesus took away the first that He might establish the second (Heb 10:5-9); e. that it was nailed to the cross (Col 2:14-16); f. that those who had been under it had been delivered from it (Rom 7:6); g. that they were dead to it (Rom 7:4); h. that they were not under the law, but under grace (Rom 6:14); i. that they were no longer under the schoolmaster (Gal 3:24-25); j. that they were not required to serve the law (Act. 15:1-24; Gal 3:19); k. that the Christian who sought justification under the law had fallen from grace (Gal 5:4); l. and that now the righteousness of God is revealed without the aid of the law (Rom 3:21-22).

6. Contrasted with the Gospel.

a. The law was intended for one nation--Israel (Exo. 20:1-17 Mal 4:4); the gospel of Christ is intended for the whole creation (Mat 28:18-20; Mar 16:15-16). b. The first covenant was dedicated with the blood of animals (Exo 24:6-8), the new covenant was dedicated with the blood of Jesus Christ (1Pe 1:18-19). c. The first institution was administered by frail men--the Levites (Lev. 16:1-34; Heb 7:11-23); the second is administered by Jesus Christ, who was made priest, not by carnal commandment, but "after the power of an endless life" (Heb 7:16). d. Circumcision in the flesh was a sign of the first (Gen 17:1-14; Lev 12:1-13); circumcision in the heart and spirit is the sign of the second (Rom 2:25). e. The Law of Moses guaranteed to the obedient Hebrews temporal blessings (Deu 28:1-6); the gospel of Christ guarantees spiritual blessings to those who live up to its requirements (1Pe 1:4). f. The Law of Moses guaranteed to the Hebrews the land of Canaan (Deu 30:5-10); the gospel guarantees eternal life beyond the grave to those who honor the Lord (1Jo 5:20). g. The Law of Moses required obedience to the one true God (Exo 20:1-5); the gospel emphasizes the Fatherhood of God (Mat 6:9). h. The Law of Moses prohibited the people from taking the name of the Lord in vain (Exo 20:7); the gospel requires that out communications be "yea" and "nay", declaring that everything beyond is evil(Mat 5:37). i. The Law of Moses required the Hebrews to remember the Sabbath day (Exo 20:8-11); in apostolic times, the people of God remembered the Savior in the feast that He ordained (Mat 26:26-30; 1Co 11:23-29) on the first day of the week (Act 20:7). j. The Law of Moses required children to honor their parents (Exo 20:12); the gospel requires children to obey their parents in the Lord (Eph 6:1-4). k. The Law of Moses prohibited murder (Exo 20:13); the gospel prohibits hatred (1Jo 3:15). l. The Law of Moses forbade adultery (Exo 20:14); the gospel prohibits even lust (Mat 5:28). m. The Law of Moses prohibits stealing (Exo 20:15); the gospel prohibits stealing and requires benevolence (Eph 4:28). n. The Law of Moses forbade the bearing of false witness (Exo 20:16); the gospel requires us to speak the truth in love (Eph 4:15). o. The Law of Moses prohibited covetousness (Exo 20:17); the gospel requires us to do good unto men according to our opportunities (Gal 6:10), and love our neighbors as ourselves (Rom 13:10;

One jot or tittle. Jot means the smallest letter of the Hebrew alphabet, while tittle refers to a simple turn by which one letter is distinguished from another. The expression, "jot or tittle," was proverbial for the smallest part.

Till all be fulfilled. "Till," says Dr. Schaff, "implies that after the great events of Christ's life, and the establishment of his kingdom, the old dispensation, as a dispensation of the letter and yoke of bondage, as a system of types and shadows, will pass away, and has passed away (Eph 2:15; Col 2:14; Heb 8:13); while the spirit and substance of the law, i.e., love to God and man, will last forever."

References:
Albert Barnes, Albert Barnes' Notes on the Bible.
Ashley S. Johnson, Condensed Biblical Cyclopedia.
B. W. Johnson, The People's New Testament.
Dr. John Gill, John Gill's Exposition of the Entire Bible.

Dead Sea Scrolls

The Dead Sea Scrolls were discovered between 1947-1956 in 11 caves on the upper northwest shore of the Dead Sea. The area is 13 miles east of Jerusalem, and is -1300 ft. below sea level. These Scrolls are the remains of a library that belonged to an ancient Jewish sect. This community inhabited an arid plateau on the northeast corner of the Dead Sea and was hidden away in caves around the outbreak of the Jewish-Roman War (66 C.E.). Scrolls were deposited in caves situated in the cliffs behind the community's central building.


A Jar which contained the Dead Sea Scrolls

The manuscripts called the Dead Sea Scrolls represent over 900 separate writings representing as many as 350 separate works in multiple copies, many of which are represented only by fragments. Cave 4 alone contained 520 texts in 15,000 fragments. The Jewish sectarians who formed the Qumran community wrote some of them. A great many were part of the wealth of literature circulating widely in Judea of the Second Temple period, and were brought to the site by the sectarians.


This library contains copies of the Scriptures (Isaiah Scroll), copies of other non-canonical books known to us (Enoch), and holy writings that the group itself produced (rules of faith, commentaries on Scriptures, and many other fascinating works otherwise unknown to us) . In Cave 3, there was one Copper Scroll found, which contains a list of 64 hiding places where gold, silver, sacred objects, and other scrolls were hidden. Some of these works, such as 1 Enoch and the Book of Jubilees, are known from other sources as well. Thus, the Qumran documents give insights, not only into the workings of the Dead Sea sect itself, but also into the wider context and thought-world of Second Temple Judaism. 


A Sample Scroll

The majority of the scrolls were written in the Hebrew Language (approximately 90-95%) with Assyrian Block script. From this majority there are a few cases in which the scribes used Paleo-Hebrew. In addition to the texts found in Hebrew there were also some texts written in Aramaic and Greek. 


The majority of the scrolls were made from animal skins but there were also a few made from parchment. The major exception to these is the Copper scroll, which as its name suggests, was made from copper.


Jews in Judea produced the Dead Sea Scrolls during a momentous time. They contribute to our understanding of this time period, and represent broad aspects of both ancient Judaism and early Christianity. From these texts, it is possible to trace the development of the Hebrew language, to learn about the differentmanuscript traditions, including knowledge of scribal practices in use by the community. This data can enable a fairly accurate historical reconstruction of this formative time period. This period was significant in the history of what later developed into Rabbinic Judaism and the Scrolls are concurrent with the origins of Christianity. With respect to the study of Second Temple Judaism, the Dead Sea Scrolls are the single most important discovery of our time. 

Malachi 3:8-9 - Robbing (Hebrew-Qaba) God

Mal 3:8 - Will a man rob God? yet ye rob me. But ye say, Wherein have we robbed thee? In tithes and offerings.  

Mal 3:9 - Ye are cursed with the curse; for ye rob me, even this whole nation. (ASV) 

Robbery - Original Hebrew Word -, transliterated word - qâba‛, Phonetic spelling -kaw-bah', Meaning “to cover”, that is, (figuratively) defraud: - rob, spoil.

The people of Israel had robbed their Master, and misused his goods. They had asked, “In which shall we return? What have we done wrong?” And he soon gives them the answer.

There are few things to observe, 
The prophet's high charge exhibited, in God's name, against the people. They stand accused for robbery, for sacrilege, the worst of robberies: You have robbed me. He protests with them upon it: Will a man be so daringly rude as to rob God? Man, who is a weak creature, and cannot contend with God's power, will he think to rob him forcibly? Man, who lies open to God's knowledge, and cannot cover up himself from that, will he think to rob him? Man, who depends upon God, and derives his all from him, will he rob him that is his benefactor? This is ungrateful, unjust, and unkind, indeed; and it is very unwise thus to provoke him from whom our judgment proceeds. Robbing God is a dreadful crime. 
The people's high challenge in answer to that charge: But you say, in which have we robbed thee? They plead Not guilty, and put God upon the proof of it. Note, Robbing God is such a terrible crime that those who are guilty of it are not willing to own themselves guilty. They rob God, and know not what they do. They rob him of his honour, rob him of that which is devoted to him, to be employed in his service, rob him of themselves, rob him of sabbath-time, rob him of that which is given for the support of religion, and give him not his dues out of their estates; and yet they ask, in which have we robbed thee?

The plain proof of the charge, in answer to this challenge; it is in tithes and offerings. Out of these the priests and Levites had maintenance for themselves and their families; but they detained them, defrauded the priests of them, would not pay their tithes, or not in full, or not of the best; may be they brought not the offerings which God required, or brought the torn, and lame, and sick, which were not fit for use. They were all guilty of this sin, even the whole nation, as if they were in confederacy against God, and all combined to rob him of his dues and to stand by one another in it when they had done. The people kept back from the priests and Levites, his ministers, what was due to them; so that the Divine worship is neglected and which, being no other than a spoiling or robbing of them, might be interpreted a robbing of God.

The offerings included several classes of dues to God: 

=> the first fruits ; 

=> the annual half-shekel (Ex 30:13-15); 

=> the offerings made for the tabernacle (Ex 25:2-3; Ex 35:5, Ex 35:21, Ex 35:24; Ex 36:3, Ex 36:6) and the second temple (Ezra 8:25) at its first erection; it is used of ordinary offerings; 

=> of the tithes of their own tithes, which the Levites paid to the priests (Num 18:26, Num 18:28-29); 

=> of the portions of the sacrifice which accrued to the priests (Lev 7:14).

We are exhorted to pay the tithes and offerings to the Lord, else being guilty of robbing God. One of the best ways of receiving God’s blessings is through giving to the Lord, first that which belongs to Him and then as we wish, to show our love for Him. God loves a cheerful giver. 

2 Corinthians 6:17 – be Separate (Greek – aphorizo)

As children of God we need to keep our identity. If we claim we are God's children and co-heirs with Christ, we need to shape our lives after the nature and character of God who is holy.

Consider carefully 2 Corinthians 6:17 “Therefore come out from them and be separate, says the Lord.”

“What is separation”? The dictionary defines separation as division or withdrawal from others. The Greek word for separation is aphorizo. It means to set off by boundary, limit, exclude, appoint, divide, separate. From the Biblical Point of view this means separation from the world. We live in this world and we are a part of it but we cannot and should not conform to its ways.

I Tim. 6:11. Paul commands Timothy here by saying "But you, man of God, flee from all this, and pursue righteousness, godliness, faith, love, endurance and gentleness. (1 Tim 6:11)

In I Timothy 4, 5, 6:1-10 Paul warns about ungodliness and spiritual decay in the Christendom. He very specially cautions Timothy that in the last days people will abandon their faith, they will be lovers of themselves, lovers of money, boastful, proud, abusive, disobedient to their parents, ungrateful, unholy, without love, unforgiving, slanderous, without self control and brutal. Then he says "But you, man of God, flee from all this, and pursue righteousness, godliness, faith, love, endurance and gentleness". We as God’s people should be separated from the world. When a person watches our lives, when a person listens to our conversation and when people notice our behavior and our attitude he or she should say that this is a real child of God.

Satan is trying his best to defeat us. He always aims at our personal holiness. But if we take a stand for Christ, uncompromising in every area of our lives just like Daniel, God will honour us. Daniel had every opportunity to compromise his faith. The situations were such that he could do anything and get away with it with solid reasons. In spite of all those situations he chose to cling on to his faith, his commitment, his law and his holiness.

Another interesting person is Joseph. He had much opportunity to sin. But the law that he learned at home and his personal holy life were greater for him than a moment of pleasure. Joseph had to pay a price for his decision to be holy. Daniel also had to pay a price for his separation from the world. When we take a stand for Christ and are separated from the world for the cause of Christ we may have to pay a price. Nevertheless the cost we pay for our holiness or the shame we may have to suffer because of our decision to stand for Christ is nothing compared to the honour that we will receive when we stand before our savior in heaven.

Bible also warns us about the dangers of not being separated from the world. Solomon was a king of influence, of wisdom and authority. But he did not keep himself away from the impurities of this world. As a result his life ended in a sad note. Samson was a man of strength and even of authority. But he too fell badly from God’s presence because of his love for this world.

Separation from the world and living a holy life is not an option for a Christian. The Bible very well states that we need to be holy just as our God is holy. Though we are in this world, it should not influence us and cause us to fall in the trap of Satan. The fish lives in the salty water but the salt does not affect the fish. Similarly we are in the world but the world should not influence us and affect our spiritual life. The word of God reminds us not to love the world and the things that are in the world. If we love the world God’s love is not in us.

Are you with the Lord or with the world? If you are with the Lord, ask him to pour out His grace to continue you walk with the Him. If you are not with Him take a decision to be separated from the world and embrace Jesus Christ.

Phil 3:7 - Sacrificing for the Kingdom’s sake

Phi 3:7 “…What things were gain to me, these have I counted loss for Christ…” (ASV) 

Paul’s aim in life was to please the one who called him. So he forgot about everything that was around him and focused on his target. Paul’s absolute focus gave him an absolute willingness to forget about things in life that really did not matter. Here are some of the things that were gain to him but he counted loss for Christ’s sake:

1. His Heritage: a Hebrew of the Hebrews (Phil: 3:5)

2. His Pure lineage: from the tribe of Benjamin (v.5)

3. His former legalism: a strict Pharisee (v.5)

4. His past zeal: a persecutor of the church (v.6)

5. His self righteousness: a blameless life (v.6)

The determination to be focused on God’s ways caused Paul to discard not only the things he once counted as gain, but he counted everything as garbage for the sake of obtaining Christ. He would loose it all if that allowed him to gain intimacy with Christ (Phil 3:8-9).

Paul thought the advantages of birth, of education, and of external conformity to the law to be gain - that is, to be of vast advantage in the matter of salvation. He valued himself on these things, and supposed that he was rich in all that pertained to moral character and to religion.” Perhaps, also, he refers to these things as laying the foundation of a hope of future advancement in honor and in wealth in this world. They commended him to the rulers of the nation; they opened before him a brilliant prospect of distinction; they made it certain that he could rise to posts of honor and of office, and could easily gratify all the aspirings of his ambition.

He now regards them all as so much loss. They were really a disadvantage - a hindrance - an injury. He looks upon them, not as gain or an advantage, but as an obstacle to his salvation.” He had relied on them. He had been led by these things to an improper estimate of his own character, and he had been thus hindered from embracing the true religion. He says, therefore, that he now renounced all dependence on them; that he esteemed them not as contributing to his salvation, but, so far as any reliance should be placed on them, as in fact so much loss.

People who made an impact on other people were willing to sacrifice, not for their sake, but for the sake of the their faith:

1. Moses left his glorious position in the palace because he was willing to be used by God.

2. Joseph left the house of Potipher with a clean heart and a clean hand because he was focused on God’s holiness.

3. Daniel and friends rejected the royal meal because they were focused on God’s word that did not permit them to eat that which was offered to the idols.

4. David had to spent many days in the caves and cliffs because he was not willing to touch God’s anointed.

5. Abraham left his household, business and relatives and went to a new land he had never seen before, because he was focused on the unseen kingdom of God.

When we are ready to make sacrifices, God starts t work in and through us. The more we are content with our blessings and ourselves; there will be no room for God to use us. When we count everything around us garbage, we will be able to focus that which is noble and beneficial in the kingdom of God.



.

I John 1:5-7 - Light (Greek - Phos)

1 Jo 1:5 - And this is the message which we have heard from him and announce unto you, that God is light, and in him is no darkness at all. 

1 Jo 1:6 - If we say that we have fellowship with him and walk in the darkness, we lie, and do not the truth: 

1 Jo 1:7 - but if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus his Son cleanseth us from all sin.

Light- Original Greek Word , transliterated word – phōs, Phonetic spelling foce.
The word Phos comes from an obsolete phao means to shine or make manifest, especially by rays; luminousness, fire or light. 

Another meaning for Phos is light of the sun or of the day. One of the most wonderful, cheering, and useful of all the works of God; called into being on the first of the six days of creation, by his voice: "Let there be light;" and there was light. No object better illustrates whatever is pure, glorious, spiritual, joyful, and beneficent. Hence the beauty and force of the expressions, "God is light," (1 John 1:5), and "the Father of lights," (James 1:17); Christ is the "Sun of righteousness," and "the light of the world," (John 1:9; 8:12). So also the word of God is "a light," (Ps 119:105); and heaven is full of light, (Rev 21:23-25). The opposite of all these is "darkness."

John begins his argument in this portion of scripture with a statement about the nature of God- that “God is Light”. According to John Jesus identified himself as the light of the world (Jn 8:12; 9:5) and Matthew tells us how he commanded his disciple to take up the same role (Matt 5:14-16). All this implies that the character of God himself as light and that Jesus was the incarnation of divine light for men.

Light, in the Scriptures, is the emblem of purity, truth, knowledge, prosperity, and happiness - as darkness is of the opposite. John here says that “God is light” - phos - not the light, or a light, but light itself; that is, he is himself all light, and is the source and fountain of light in all worlds. He is perfectly pure, without any admixture of sin. He has all knowledge, with no admixture of ignorance on any subject. He is infinitely happy, with nothing to make him miserable. He is infinitely true, never stating or countenancing error; he is blessed in all his ways, never knowing the darkness of disappointment and adversity.

God is the source of wisdom, knowledge, holiness, and happiness; and in him is no darkness at all - no ignorance, no imperfection, no sinfulness and no misery. And from him wisdom, knowledge, holiness, and happiness are received by every believing soul. This is the grand message of the Gospel, the great principle on which the happiness of man depends. Light implies every essential excellence, especially wisdom, holiness, and happiness. Darkness implies all imperfection, and principally ignorance, sinfulness, and misery. Light is the purest, the most subtile, the most useful, and the most diffusive of all God’s creatures; it is, therefore, a very proper emblem of the purity, perfection, and goodness of the Divine nature. God is to human soul, what the light is to the world.


“God is light”, so as the children of light we must walk in the light and stay away from the world of impurities.As the children of light we must constantly keep fellowship with the chief source of our light, and then only we can shine our light brightly. We are called to reflect the light of Christ to who ever we come in contact with.

Darkness (Greek - Skotos)

1 John 1:6 If we say that we have fellowship with him and walk in the darkness, we lie, and do not the truth: 

1 John 1:7 but if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus his Son cleanseth us from all sin. 

Darkness -Original Greek word  , transliterated word – skotos, Phonetic spellingskot'-os, meaning “night darkness” or “darkened eyesight or blindness”. Some time it means physical darkness (Matt 27: 45; Mk 15:33), it also means spiritual darkness, which implies ignorance or error (Jn 3:19; Rom 2; 19).

The Greek word  comes from the base word , translated as “shade caused by the interception of light” or “an image cast by an object and representing the form of that object”.

John exhorts his readers not merely to see that God is light, but also to “live in the light.” To this end he counters those who claim union with God while really living in darkness (v 6), and demonstrates the effect of “living in the light” (v 7).

This verse is followed by a series of criticism. John takes up three claims that people make, but which must be assessed in the light of their real character. It is probable that these were real statements made by people in the Church to which John was writing and that they reflect the outlook of the people who were causing trouble in the Church.

Most probably they were deceived in thinking that they could have fellowship with God while they practiced sin. They thought they had fellowship with God, but John calls them to realize that their experience was not really the fellowship of God. John was drawing their attention to certain characteristics of their way of life and branding these as sinful, and hence as signs of living in the darkness.

It is known that to walk, in scripture account, is to order and frame the course and actions of the moral life, that is, of the life so far as it is capable of subjection to the divine law. To walk in darkness is to live and act according to such ignorance, error, and erroneous practice, as are contrary to the fundamental teachings of our spiritual path. Now there may be those who may pretend to great attainments and enjoyments in religion; they may profess to have communion with God; and yet their lives may be irreligious, immoral, and impure.

Dr. John Gill commends in John Gill's Exposition of the Entire Bible, “…in the darkness of sin, ignorance, and unbelief, or are in a state of unregeneracy and blindness; whose understandings are darkened, and they know not God in Christ, nor have any true sight and sense of themselves, their sin and danger; and areignorant of Christ and his righteousness, and the way of salvation by him; and are strangers to the Spirit of God, and the work of his grace; and are unacquainted with the truths of the Gospel; and not only so, but go on in darkness more and more; prefer it to the light, love it, and the works of it; have fellowship with them, and choose them; take pleasure in the ways of sin and wickedness, and continue, and walk on in them; if such persons pretend to fellowship with God, they are liars…”

When we live in the darkness, we are alienated from God and the purposes of God. If we continue in our sinful nature and regularize our practice of sin then we are not walking in the light but rather featuring the way of life, which John calls as sin. John make a contrast in Verse 7 where he say the opposite of darkness is light, and exhorts his readers to live in the light. 

Forgiveness (Greek - Aphiemi)

1 John 2:12 - I write unto you, my little children, because your sins are forgiven you for his name's sake. (ASV) 

Forgiveness (Greek), Original Word,, transliterated word - aphiēmi, Phonetic spelling - af-ee'-ay-mee.


It comes from two Greek words, they are “apo” which means “from” and the other word is “hiemi” which means, “to send”. And the word “Aphiemi” means “to send away” or “to dismiss” or “to emit”. It means to remit, forgive debts, sins or offences (Matt 6:12; 14, 15). The expression “to forgive sin” means to remove the sins from oneself. Only God is said to be able to do this work (Mk 2:10).

John addresses his readers as children’s, just as he does else where in the epistle, to express their need of instruction and their state of dependence upon God and upon teachers such as himself. The reason for the apostle’s writing to all Christians in general, and for writing to children, 1Jo 2:12 “Because your sins are forgiven you for his name's sake”.


They are people whose sins have been forgiven, they have fulfilled the condition laid down in 1:9, and as a result of their confession of their sin, they know the joy of forgiveness. Forgiveness, however, does not depend on human confession in the sense that this secures favor and pardon from God; it is granted “on account of his name (Jesus' Name)”.

Dr. John Gill writes in John Gill's Exposition of the Entire Bible, “…these little children had been sinners by nature and practice, and were not now without sin, but they shared in the blessing of the forgiveness of it; which arises from the abundant mercy and rich grace of God, and proceeds on the blood and sacrifice of Christ; and therefore is said to be "for his name's sake"; not for the sake of any merits in men, any services or works of theirs, but for the sake of Christ, his blood, sacrifice and satisfaction; and it reaches to all sins, original and actual, secret and open, past, present, and to come; and here intends the application of it by the Spirit of God, and the reception of it by faith: and which, as it is a reason and argument encouraging love to God, who freely and fully forgives, and to Christ, whose blood was shed for the remission of sin, so to their brethren and fellow Christians; who are equally sharers in the same blessing, and when they should love, because they are loved of God and Christ; and whom they should forgive, because God, for Christ's sake, has forgiven them…”

All those who experience the forgiveness of God are reminded by John that our sins have been forgive not because of our confession but by the merit of the power of his name. John is reminds us about the blood of Jesus and his role as advocate and offering for sin.

ADVOCATE (Greek - Parakletos)

1 John 2:1 My little children, these things write I unto you that ye may not sin. And if any man sin, we have anAdvocate with the Father, Jesus Christ the righteous: 

1 John 2:2 and he is the propitiation for our sins; and not for ours only, but also for the whole world. (ASV) 

Advocate (Greek), Original Word,  transliterated word paraklētosPhonetic spelling par-ak'-lay-tos

The Greek word parakletos comes from the word “Parakaleo” which means “to call”, “to call toward”, ‘to speak to’ or “to speak cheerfully”. Thus in 1 Jn 2:1, Christ is termed our substitutionary, intercessory advocate, the one who stands instead of us.

This Greek word in this passage has several shades of meaning: (1) a legal advocate; (2) an intercessor, (3)a helper generally. In the passage before us the first and second meanings are included. Christ in heaven intercedes for Christians who sin upon earth. The next verse declares that He is the “propitiation for our sins” and it is His propitiatory work which lies at the basis of His intercession. The margins of the Revised Version (British and American) and the American Standard Revised Version give as alternative readings Comforter, Helper, Greek Paraclete. Beyond doubt however, “advocate” is the correct translation in the passage in the epistle. The same Greek word also occurs in the Gospel of John (John 14:16, John 14:26; John 15:26; John 16:7) referring not to Christ but to the Holy Spirit, to whom Christ refers as “another comforter” whom He will send from the Father. In the Gospel various functions are ascribed to the Spirit in relation to believers and unbelievers. The word in the Gospel is inadequately translated “Comforter.” The Spirit according to these passages, is more than Comforter and more than Advocate.

In the previous section (1:8–2:2) John is dealing very practically with his first main purpose in this letter, which is to urge his readers to respond to the good news of God as light (v 5) by living in the light (v 7). The primary method of achieving this, he demonstrates, is by renouncing sin; and, indeed, to encourage such a renunciation is one of the chief purposes of this letter (2:1).

In all this, however, particular notice is taken of John’s gnostically inclined opponents, who were minimizing the effects of sin or denying its presence altogether. By way of reply to these heretics, the writer completes a trilogy of heterodox claims and orthodox counterclaims (1:6–2:1) by indicating the reality of both sin and its remedy. In the face of God’s righteousness, human unrighteousness is a fact of life. But God has not deserted us in our moment of need. Even while the believer tries genuinely to “live in the light” sin is a possibility; and in that case God has provided in his Son, our intercessor and atoning sacrifice, the possibility of forgiveness and new life (2:1–2). Jesus is the one comes along side of us when we are in real trouble.

Though John exhorts believers not to sin, it possible that at times believers fall into temptation. John makes his purpose clear that his readers would both recognize their sin and confess it – and also seek to live without sin. John wished that his readers would recognize the all-pervasive character of sin and live a life totally consecrated to God. So it is important for us to understand that the temptation will be there, but we must try not to yield ourselves into it. And if we fall, we have an assurance, that there is an advocate to come along side of us and cleanse us of our sins, when we confess it before Him. He is just to forgive us and restore us.

Lean on (Hebrew - Shaan)

Do not lean on your own understanding...

Proverbs 3:5 - Trust in the LORD with all your heart, and don't lean on your own understanding. 

Lean on (Hebrew), Original Wordtransliterated word shâ‛an, Phonetic spelling shaw-an, a primitive root, meaning to support one’s self: - lean, lie, rely, rest (on self), stay.

God’s people are exhorted to trust in the Lord. The scriptures do not prohibit growing in wisdom; it is always advisable for a person to get understanding but we are not to put our trust in it.

The Hebrew word used here very clearly states that leaning on one’s own understanding could be disastrous. God’s people must trust God for continual providence. We must totally rely in the wisdom, power, and goodness of God, assuring ourselves of the extent of his power to provide to all the creatures and all their actions. We must therefore trust in the Lord with all our hearts (Pro 3:5); we must believe that he is able to do what he purposes, wise to do what is best, and good, according to his promise, to do what is best for us, if we love him, and serve him. Our duty is to depend upon him with an entire submission and satisfaction, to perform all things for us, and not lean to our own understanding, as if we could, by any forecast of our own, without God, help ourselves, and bring our affairs to a good issue.

The Word of God is very clear that if we put our trust in our own strength, we will fail. In all our conduct we must be diffident of our own judgment, and confident of God's wisdom, power, and goodness, and therefore must follow Providence and not force it.

Proverbs 2&3 poses an apparent paradox in spiritual life. We strive hard to get wisdom and understanding (2:1-5), yet we are not to lean on it apart from the Lord (3:5-6). Even good wisdom apart from God’s grace can become a snare. Trust in the Lord is the secret of the wise man. It is to be whole-hearted and full time. The phrase “in all your ways” is a rebuke o the part-time godliness which does “lean on our own understanding” when paths seem familiar.

This verse presents one of the strongest promises of the Bible. God complains as much of a divided allegiance as none. We are to trust with “all our heart” and the extent of our trust should be “in all our ways”. Few will refuse to acknowledge a superintending providence at certain times and in certain operations that are counted great, but God wants us to confide in Him in the little close and kindly things.

The secret behind putting our trust completely on God is the realization of human inability. God starts to work when our ability comes to a still stand. If we realize our own limitation, unworthiness and helplessness as human beings, we will trust Him with all our heart.

Go to the ant, you slugggard... and be wise

Go to the ant, you slugggard... and be wise

Pro 6:6-8 : Go to the ant, thou sluggard; Consider her ways, and be wise:  Which having no chief, Overseer, or ruler,  Provideth her bread in the summer, And gathereth her food in the harvest. (ASV) 

Sluggard (Hebrew), Original Word  Transliterated word - ‛âtsêl, Phonetic spelling - aw-tsale, meaning - indolent: - slothful, sluggard or idle.

Solomon had plenty to say about the sluggard or habitually lazy person. He contrasts the sluggard with the ant, who works diligently during the summer to gather enough food for the winter. In Pro. 20:4, Solomon describes the sluggard as one who refuses to work hard during the growing seasons and so has nothing at harvest time. The sluggard makes only one commitment: to his leisure. He will try and excuse to shy away from honest labor, even excusing himself through irrational claims of danger (Pro.22: 13).

Solomon addresses the sluggard who loves his ease, lives in idleness, minds no business, sticks to nothing, brings nothing to pass, and in a particular manner is careless in the business of religion. Slothfulness is as sure a way to poverty, though not so short a way, as rash suretiship.

Everyone who wants to make a difference should pay attention to the metaphor of the ant. It is amazing that one of the smallest of God’s creatures can become one of His greatest teachers. The lessons the ant teaches us can be summarized this way:

1. A – Attitude Of Initiative
Ants don’t need a commander to tell them to get started.
2. N – Nature of Integrity.
Ants work faithfully and need no outside accountability to keep them doing right.
3. T – Thirst for Industry
Ants work hard and will replace their anthill when it gets ruined.
4. S – Source of Insight
Ants store provisions in the summer.

If we consider and learn from the ways of the ants we can grow wise.

The sluggard in the physical sense does nothing for the world around him; he leaves it untouched, except of pillaging some of its resources. The sluggard in the spiritual sense is little different, he leaves the world no better than he found it, and perhaps little poorer. When leaders become lazy and loose their diligence in doing good for God, they become spiritual sluggards and worthless to the Kingdom of God (Mat: 5:13).

Wise people understand their time is limited. They know they have no way to retrieve misused or wasted time. Jesus stressed this when he said “I must work the works of Him who sent me while it is day, the night is coming when no one can work”. We, as the body of Christ, must remain diligent in doing good and in encouraging others to do like wise.

Flesh

Gal 5:17: For the flesh lusteth against the Spirit, and the Spirit against the flesh; for these are contrary the one to the other; that ye may not do the things that ye would. 

FLESH (Greek, Sarx) Original word  transliterated word, sarx


The Greek word for flesh is Sarx. This term reproduces most of the O.T meaning of Basar. It denotes fleshy part of the body, as in references to eating flesh [Rev 19:18] or to the whole body [Gal 4:13]. Flesh is used in ordinary sense as bodily flesh [Rom 2:28]. It is used of natural human descendant of all relationship [Rom 1:3]. It is also used in a sense of mankind [Rom 3:20].

In the O.T., flesh is the basic material of human (and animal) life. As flesh men are distinguished from God whose dwelling is not with flesh [Dan 2:11]. Flesh may denote human nature in its weakness and morality[Ps 78:39]. It is against this background that we must understand the Pauline usage of the term “Sarx”.

In the books of Romans &Galatians, Paul makes two important theological observations on the meaning of flesh. One is sinful nature in the believer. When Paul speaks of “My flesh” he means his sinful propriety inherited from Adam. There is nothing good in it [Rom 7:18].

Secondly unregenerated human nature “I have been crucified with Christ; it is no longer I who live but Christ lives in me.” [Gal: 2:20]. In Gal 5:17, what was implied in verse 16 is now made explicit: the flesh & spirit are diametrically opposed to each other. It is this opposition which explains why walking by the spirit will inevitably result in the desires of the flesh not being carried out.

If we walk in the flesh we “sets our desires” on the things offered by the flesh. But if we walk in the spirit we will allow the Holy Spirit to mold us and prepare us for greater service. We will hunger after the things of God and will crave the fruits of the Holy Spirit. So let’s long for God’s spirit; let’s depend on the spirit rather than on the flesh.