What the Bible says about
(From Forerunner Commentary)
This verse shows Pharaoh dreamed at night, and verse 14 records that Joseph was released from prison in the morning. This interesting contrast implies that while Joseph was in prison, he was in darkness. Metaphorically, the biblical writers use darkness to describe being ignorant of the right way, living in unbelief, and being dangerously subject to wandering, falling, injury, pain, and even death. Proverbs 4:19 says, "The way of the wicked is like darkness; they do not know what makes them stumble."
John W. Ritenbaugh
God's Promises Are Sure!
Trumpets symbolize a loud, warning cry of impending danger. These verses from the prophets impart a dire warning to those living in the end time: The day of the Lord is at hand, a day of darkness, gloominess, and clouds over man's society! The prophets strongly admonish the ministry to raise their voices as trumpets to warn of sudden, terrifying destruction!
Though originally intended for Israel, these warnings apply specifically to the called-out children of God since we are the ones living in the end time with the understanding of God's plan! In fact, we have the most to lose by ignoring these stern prophecies of death and destruction. They are admonishments to prepare ourselves spiritually for the tumult ahead. Notice that these verses stress repentance, fasting, and prayer, and who but God's elect truly understand them?
Holy Days: Trumpets
"Woe to you who desire the day of the Lord! For what good is the day of the Lord to you?" (Amos 5:18). It is always a prophet's responsibility to remind the people that the future is inextricably bound to the present. What one does today affects the course of events as time marches on.
Malachi asks, "But who can endure the day of His coming? And who can stand when He appears?" (Malachi 3:2). No such doubts assailed these people at all. They were confident that things would be all right. They felt they would march right through the day of their judgment because they were His chosen people.
But when Amos looked at his times, he became frightened. "It will be darkness, and not light. It will be as though a man fled from a lion, and a bear met him; or as though he went into the house, leaned his hand on the wall, and a serpent bit him" (Amos 5:18-19).
There is no escape! People, living in their complacency, think that everything is fine. But the day of judgment will come upon them unexpectedly, and in utter hopelessness they will start running for their lives. They will escape one terror only to confront another! And just when they think they are finally safe, they will receive a mortal wound!
But, the prophet is not yet finished! "Is not the day of the Lord darkness, and not light? Is it not very dark, with no brightness in it?" (Amos 5:20). Wailing and inescapable judgment are followed by darkness. In their complacency, the people think it logical to conclude that, since everything is presently all right, they must have overcome those things which plagued them. With that behind them, they think their future is full of gladness and good times. Amos disagrees! He accuses them of feeding themselves false hopes. When God comes, he says, He will be their enemy!
John W. Ritenbaugh
Prepare to Meet Your God! (The Book of Amos) (Part Two)
Jesus illustrates two sowers of different character. In the Parable of the Sower, the sower stands for all teachers of God's truth, including Jesus. Here, "the sower" is exclusively Jesus. He is the "owner" (verse 27), and "the son of Man" (verse 37). The other sower is called "his enemy," "an enemy," "the wicked one," and "the devil" (verses 25, 28, 38-39). To describe this enemy, Jesus uses the word diabolos: the accuser, deceiver, liar, and betrayer, one who is against all that is true and righteous.
The enemy sowed in a field that was not his while the servants slept. This does not necessarily mean that the servants were not watchful and were thus to blame for the mixed field. The wording implies that it was the normal time for sleep, night. Satan's sly nature is revealed in his choice of the darkness for doing his diabolical work. Also, note that he does not bother to sow the wicked among the wicked, but the wicked among the good.
Martin G. Collins
Parables of Matthew 13 (Part Three): The Parable of the Wheat and the Tares
Ephesians 5:8 says that converted persons are "light in the Lord" and should "walk as children of light." This light is revealed in all goodness, righteousness, and truth, mentioned in verse 9. This is what others should witness in us and be guided by as an example. Each of these three terms covers a different aspect of our witness.
Righteousness conveys legality. Psalm 119:172 defines righteousness as keeping the commandments of God, thus righteousness implies conformity to law. It is a narrower term than either truth or goodness. It indicates uprightness and a manifestation of justice. It can literally mean being right. God uses the illustration of a plumb line in Amos to portray what He means by righteousness. The person who is righteous has been measured against the standard of God's law and found to be in alignment. Therefore, righteousness should be a characteristic of a Christian. He is fair and just in his dealings with others, plays life by the rules and respects others' rights and possessions.
Earlier, in Ephesians 5:6, Paul speaks of deceit, things done in secret, and the hidden things of darkness. "All truth" is their opposite. The character of the life of the Christian is without deceit. Nothing is hidden, underhanded, or dishonest; nothing smacks of hypocrisy or pretense. The life of those walking in the light will be open, aboveboard, and transparent; it has nothing to conceal and never pretends to be something it is not.
New Testament goodness, agathosune, is a versatile and strong word that can be used either of the act or the intention motivating the act. It can be gentle or sharp, but the intention of the good person is always the well-being of the recipients of his goodness. An English word that covers some aspects of the Greek word is "benevolence." This "inclination to do good" seems to be Paul's intent in Ephesians 5:9.
Martyn Lloyd-Jones, in his Darkness and Light, a commentary on Ephesians 4 and 5, writes that this goodness is "indicative of a perfect balance in the various parts of the personality. A good man is a balanced man, a man in whom everything that is noble and excellent works harmoniously together" (p. 402). Thus he can be gentle or sharp, but what he does always has the right balance and is good.
Such a person tries to promote the happiness of all around him. He is not selfish or self-centered, but because he has this balance himself, he desires that others have it too. This is how God is. God looks upon us in our misery, the result of sin, and in His goodness leads us to repentance. Sometimes the path to repentance for us is sharp and painful, but it is always good.
On the more gentle side, God "makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust" (Matthew 5:45). Although men are evil, He does this kindness out of His goodness.
In the converted person we see a pale reflection of this goodness. The good man is one who thinks about love, beauty, and truth—not just in the realm of majestic mountains, surging seas, gorgeous flowers, and sunsets, but more specifically in his fellow man. He wants to alleviate suffering and to mitigate wrongs. He consciously looks for ways to benefit others. Because he is not out to gratify himself, His works are the opposite of the self-centered works of darkness. The good person is the benefactor of the weak, helpless, and those in trouble—and sometimes even of the evil.
In the presence of Cornelius and his family, Peter says of Jesus, "God anointed Jesus of Nazareth with the Holy Spirit and with power, who went about doing good and healing all who were oppressed by the devil, for God was with Him" (Acts 10:38). The Scriptures speak frequently of Jesus' healing all who came to Him without qualification as to who they were. He sharply rebuked those who had the power to do good but did not. Though He at times ate with the "respectable" of the cities and villages, He was known to keep company with publicans and sinners. He flatly states that He did not come for those who were well, but for those who needed a physician (Matthew 9:12-13). As a man Jesus continued to follow the same pattern He established as God above, and in so doing He gave us a perfect example to follow within our contacts and power.
John W. Ritenbaugh
The Fruit of the Spirit: Goodness
1 John 2:10-17
Remember that John's epistle is written to church members. Therefore, he frames matters in absolute terms, offering no middle ground regarding sin and one's relationships with God and fellow man. It must be this way because this is our one and only opportunity for salvation, and sin was what cut us off from God in the first place, causing us to need salvation. We do not want to fall into that position again. Sin is serious business!
Regarding our moral and spiritual conduct, we must recognize that there is no twilight zone, especially in our relationship with God. A Christian cannot muddle around morally or spiritually, thinking that sin is a rather minor affair. It cost Jesus His life! In this relationship, which is in reality preparation for a marriage, love and loyalty are extremely important.
John spells matters out as either light or darkness, love or hatred, all absolutes. Where love is absent, hatred rules in darkness. Where love prevails, there is light. Through the word "darkness," John is disclosing that, because of the sin or hatred, a lack of love for a brother, the relationship with God declines. Notice in verse 11 that the sin John mentions is against a brother, meaning a fellow church member. Hatred is not a trifling matter! Later, in I John 3:15, John says that one who hates his brother is a murderer. What is the result? A relationship is broken, and communication with the brother ends.
Even more serious, we find that the sin also involves one's relationship with God because the effect of that sin is a measure of spiritual blindness. The hater grows insensitive to or hardened against spiritual truth.
Paul reinforces what John teaches, writing in Hebrews 3:12-13, "Beware brethren, lest there be in any of you an evil heart of unbelief in departing from the living God; but exhort one another daily, while it is called 'Today,' lest any of you be hardened through the deceitfulness of sin." He warns that sin has a deceptive quality. It promises so much even before it actually becomes an act of conduct, but it delivers far short of its promise. Its truly sneaky aspect is its powerful tendency to lure us into further sin, enslaving us and hardening our minds against righteousness. In other words, it shares characteristics with drugs in that it is addictive or enslaving, destroying one's well-being.
Herein lies the cause of the apostle John's concern in I John 2. God is the source of spiritual truth (light), and we are sanctified as His children and to His service by it because we believe it. However, under the sin of hating, communication with God begins to break down, and consequently, the sinner puts himself in peril of falling completely away. Notice in I John 2:13-14, John mentions that the fathers - those in the congregation older in the faith - have known the Father. He appeals to them to exercise their longstanding, mature leadership within the congregation in a right manner.
The word "known" ties John's thoughts directly with Jesus' words in John 17:3. Knowing God, having an intimate relationship with Him, is the key to living a life - called "eternal life" - which will be acceptable for living in the Kingdom of God. Hating a brother actually cuts the sinner off from the Source of the gifts and strengths necessary to live that quality of life. In other words, the sinner is not properly using what God has already given him and is showing disloyalty both to God and to another member of the Family.
Beginning in verse 15, John pens three of the more notable verses in his writings. When considered in context, they should be scary stuff for a Christian. Why does he command us not to love the world? Because the sinner's conduct exhibited in his hatred of his brother reveals the source of communication prompting his sin! John exposes the communication to which the hater is responding.
Under no circumstance would God ever communicate the sin of hatred toward a brother. Besides, James confirms that God tempts no one (James 1:13). John is warning that the person's affections are drawing him away from God and toward the world, and he had better do something about it before he slips completely back into the world.
This also connects to John 1:5. "And the light shines in the darkness, and the darkness did not comprehend it." Darkness symbolizes the spiritual blindness of Satan's unconverted world. In the book of Revelation, this blindness is represented by Babylon the Great. Satan's world simply does not get it, that is, spiritual truth. Because it cannot grasp God's truths, the only spirituality the world can ultimately communicate is inducement to sin, which it does insistently and attractively.
This leads us back to God's illustration regarding Adam, Eve, and Satan. Satan is the god of this world (II Corinthians 4:4), and thus its spiritual leader and governing principle. He persuaded Adam and Eve to sin. So the only way we can come out of the world is to reverse the process that placed us in the world in the first place: to stop sinning. One can phrase it more positively as to yield to God's will rather than Satan's or to God's communication rather than this world's.
We could never leave the world on our own. God must mercifully deliver us by calling us. We do not understand the mechanics of what He actually does in our minds, but in calling us, He miraculously does something to begin leading us to think of matters in relation to God with a clarity of understanding and intensity that we never before experienced. It is almost as if we suddenly understood a foreign language.
John W. Ritenbaugh
Communication and Leaving Babylon (Part Three)
The illustration at the end of the letter to Laodicea is striking. Our Lord stands at the door knocking. Christ then says, "If anyone hears My voice and opens the door, I will come in to him and dine with him, and he with Me." But what does the passage indicate about the Laodicean at this point? Since he cannot hear His Savior's voice, his mind must be focused on something else!
This is a common occurrence in our lives today. Concentrating deeply on a job or a project, our minds can block out sounds and movement around us. Some people never seem to hear someone calling them when their noses are stuck between the pages of a book!
Just describing this ability another way, Jesus judges the Laodicean to be blind. Paul uses a different metaphor in I Thessalonians 5:4-8, saying that he is in the dark. Spiritually, blindness and living in darkness are much the same. How good is one's judgment when he cannot see? Living in darkness is the equivalent of being morally insensitive or unstable, that is, not knowing right from wrong.
John W. Ritenbaugh
The World, the Church, and Laodiceanism
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