That you may be blameless, and sincere children of God, without reproof, in the midst of a crooked and perverse generation; among whom you shine as lights in the world.

“Such is the Word, such is the Instructor, the Creator of the world and of man: and of Himself, now the world's Instructor, by whose command we and the universe subsist, and await judgment. "For it is not he who brings a stealthy vocal word to men," as Bacchylidis says, "who shall be the Word of Wisdom;" but "the blameless, the pure, and faultless sons of God," according to Paul, "in the midst of a crooked and perverse generation, to shine as lights in the world."”

“We must persevere in the straight and narrow road of praise and glory; and since peacefulness and humility and the tranquillity of a good life is fitting for all Christians, according to the word of the Lord, who looks to none other man than "to him that is poor and of a contrite spirit, and that trembleth at" His word, it the more behoves you confessors, who have been made an example to the rest of the brethren, to observe and fulfil this, as being those whose characters should provoke to imitation the life and conduct of all. For as the Jews were alienated from God, as those on whose account "the name of God is blasphemed among the Gentiles," so on the other hand those are dear to God through whose conformity to discipline the name of God is declared with a testimony of praise, as it is written, the Lord Himself forewarning and saying, "Let your light so shine before men that they may see your good works and glorify your Father which is in heaven." And Paul the apostle says, "Shine as lights in the world." And similarly Peter exhorts: "As strangers," says he, "and pilgrims, abstain from fleshly lusts, which war against the soul, having your conversation honest among the Gentiles; that whereas they speak against you as evil-doers, they may by your good works, which they shall behold, glorify the Lord." This, indeed, the greatest part of you, I rejoice to say, are careful for; and, made better by the honour of your confession itself, guard and preserve its glory by tranquil and virtuous lives.”

“For in "the man who is of God," [1 Timothy 6:11] with him I say there is nothing of the mind of the flesh; and especially in virgins of either sex; but the fruits of all of them are "the fruits of the Spirit" [Galatians 5:22] and of life, and they are truly the city of God, and the houses and temples in which God abides and dwells, and among which He walks, as in the holy city of heaven. For in this "do ye appear to the world as lights, in that you give heed to the Word of life," [Philippians 2:15-16] and thus you are in truth the praise, and the boast, and the crown of rejoicing, and the delight of good servants in our Lord Jesus Christ.”

“"That ye may be blameless," says he, "and harmless"; i.e. irreproachable, unsullied; for murmuring occasions no slight stain. And what means "without disputing"? Is it good, or not good? Do not dispute, he says, though it be trouble, or labor, or any thing else whatever. He did not say, "that ye be not punished," for punishment is reserved for the thing; and this he made evident in the Epistle to the Corinthians; but here he said nothing of the sort; but he says, "That ye may be blameless and harmless, children of God without blemish, in the midst of a crooked and perverse generation, among whom ye are seen as lights in the world, holding forth the word of life, that I may have whereof to glory in the day of Christ." Observest thou that he is instructing these not to murmur? So that murmuring is left for unprincipled and graceless slaves. This it is which deserves our admiration, the being "blameless"; for that they might not urge this plea, he himself set it down by anticipation. For the stars too give light in the night, they shine in the dark, and receive no blemish to their own beauty, yea they even shine the brighter; but when light returns, they no longer shine so. Thus thou too dost appear with the greater lustre, whilst thou holdest straight in the midst of the crooked.”

“Above, the Apostle exhorted them to do works of salvation; here he teaches them the manner of doing them. And first he teaches the manner itself; second he assigns the reason for it, at "that you may be," etc. He teaches a twofold manner of doing them, namely without murmuring and without doubting. For works of virtue are most difficult, and in these murmuring has a place. 1 Cor. 10:10: "neither murmur, as some of them murmured, and perished by the destroyer." And lest you doubt whether they are to be done. James 1:6: "for he who hesitates is like a wave of the sea, which is moved by the wind, and carried about," etc. He then gives the reason for this, first on the part of them; second on the part of the Apostle, at "to my glory," etc. Concerning the first, a threefold reason is given. The first, in comparison to the faithful, when he says "that you may be without complaint." Luke 1:6: "walking in all the commandments and justifications of the Lord without complaint," etc. But no one can be without sin, though he can well be without complaint. Hence he admonishes to this. Second, in comparison to God, at "simple," etc. For a son is like the father; but God is simple; hence we should be simple as sons of God, which is, when the intention is toward one thing. James 1:8: "a man double in soul is inconstant in all his ways." Matt. 10:16: "be prudent as serpents, and simple as doves." Third, in comparison to unbelievers, at "without reproach," etc., that is, that they may conduct themselves well toward unbelievers, namely that they be without offense, "in the midst of a nation" that is "depraved," as to evil works, "and perverse," as to unbelief: and this is when they cannot be defamed by them. 1 Tim. 5:14: "give no occasion to the adversary for the sake of reviling." And the reason for this is given, at "among whom," etc. Because however the world may be varied, the lights of heaven remain bright. Matt. 5:14: "you are the light of the world," etc. Shining, not as to essence, for in that way only God is light. John 1:4: "and the life was the light of men," etc. But the saints are not so. John 1:8: "he was not the light," etc. But they are light, insofar as they have something of the light of him who was the light of men, namely of the Word of God shining upon us. And therefore he says "holding fast the word of life," namely the word of Christ. John 6:68: "Lord, to whom shall we go? You have the words of eternal life." Ps. 118:105: "your word is a lamp to my feet," etc. Then he gives the reason on the part of the Apostle, at "to my glory." Second, he makes the reason clear, that subjects ought to act well, also so that it may redound to the glory of their prelates. For it is their glory when subjects are well instructed. Prov. 10:1: "a wise son gladdens the father," etc. 1 Thess. 2:20: "for you are our glory," etc. And this "in the day of Christ," namely when he will bring the faithful with him. And this is for glory on account of two things, namely on account of labor in preaching and on account of the suffering of death which he sustained. And therefore he says "that I have not run in vain, nor labored in vain." By "course" he means preaching, on account of its swiftness, since it went from Jerusalem even to Spain. Likewise "labors," on account of the contradictions and punishments which he endured, and this not in vain, but rather to much fruit. 1 Cor. 15:10: "his grace in me has not been empty." Likewise on account of suffering, at "but if I am also sacrificed." For in converting some, he offers a sacrifice to God, as it were from those whom he converts. But sometimes those offering were killed by tyrants upon the sacrifice, as is found in Luke 13:1. And therefore he says: I offer to God a sacrifice from you. But if it should happen that I too am sacrificed upon this, that is, that on occasion of the sacrifice of your conversion I be killed, I rejoice on my own account. James 1:2: "count it all joy, my brothers, when you fall into various temptations," etc. And I congratulate you that you have faith even with danger to my person, for which also in this you should rejoice. And therefore he says "in the same way, rejoice and congratulate me." Rom. 12:15: "to rejoice with those who rejoice." Then when he says "but I hope," etc., he sets forth his disciples as an example. And first Timothy, second Epaphroditus, at "but necessary," etc. Concerning the first, first he sets forth the sending of Timothy; second he commends him, at "no one," etc.; third he indicates the time of the sending, at "him therefore," etc. He says therefore "I hope," etc. It should be noted that the Apostle had such confidence in God that he attributed even the smallest things to God. 2 Cor. 3:5: "not that we are sufficient to think anything of ourselves as of ourselves, but our sufficiency is from God." The letter is plain. Then he commends him, first from his charity toward them; second from his devotion to the Apostle, at "the proof," etc. And thus a good mediator acts, for he loves the one, and reveres the other. Likewise, first he sets down the commendation; second he explains it, at "for all seek the things which," etc. He says therefore "I send," etc., because "no one," etc., namely for your profit. Ps. 67:7: "who makes those of one manner to dwell in a house." "Who may be solicitous." Rom. 12:8: "he who is over others in solicitude." "With sincere affection," because it is only on account of God. 2 Cor. 1:17: "out of sincerity, as from God, before God, we speak in Christ." But the reason why "no one," etc., is because "all seek the things which," etc., that is, they do not seek the things which pertain to the salvation of neighbors and to the honor of God, but the things which pertain to gain and glory, and the things which are their own. But did not Luke and Epaphroditus and the others who were with the Apostle seek the things that were their own? I respond. It must be said that in the Apostle's company there were many who sought this, who also deserted him. 2 Tim. 4:10: "for Demas has forsaken me, loving this present world, and has gone to Thessalonica: Crescens to Galatia: Titus to Dalmatia: Luke alone is with me." But it is a custom that Scripture sometimes speaks of some as if of all. Jer. 6:13: "for from the least even to the greatest all are given to avarice, and from the prophet even to the priest all act deceitfully," etc. And so it is a fitting distribution. And if you wish to know how he conducts himself toward me, I respond, "the proof," etc., that is, as though he were a special son. 1 Cor. 4:17: "therefore I have sent to you Timothy, who is my dearest and faithful son in the Lord," etc. Him, therefore, so solicitous for you, so dear to me, I hope, etc. But why not at once? It should be known that it is otherwise with Christ than with the other saints. For in Christ is the fullness of graces, hence he always had knowledge of all things; not so the other saints. Hence the Apostle foresaw some things about the future concerning himself, and some things he did not know. And thus it had not been revealed to him whether he was to be freed from his chains. And therefore he says "soon," etc. Because if the opportunity is given, I will come in person. And therefore he says "I trust," etc. Yet nevertheless he was not freed from his chains. Ps. 17:29: "for you light my lamp, O Lord my God, enlighten my darkness." For there is always something dark in the saints. Then when he says "necessary," etc., he sets forth another of his disciples as an example, namely Epaphroditus. And first he describes him; second he shows how he should be received, at "receive," etc. Concerning the first he does two things: first he commends him; second he shows the cause of his sending, at "since indeed," etc.; third he explains it, at "for he was also sick," etc. He says therefore "necessary," etc. He calls him "brother," on account of faith. Matt. 23:8: "you are all brothers," etc. "Fellow-worker," namely in the labor of preaching. Prov. 18:19: "a brother who is helped by a brother is like a strong city." And "fellow-soldier," etc. Because they suffered tribulation together. 2 Tim. 2:3: "labor as a good soldier of Christ Jesus," etc. "Apostle," that is, teacher. This one was bishop of the Philippians, and was sent by them that he might serve the Apostle, and therefore he says "the minister of my need." Below, 4:18: "I am filled, having received from Epaphroditus, whom you sent, an odor of sweetness, an acceptable sacrifice, pleasing to God." But why? To satisfy the desire with which he desired to see you. Rom. 1:11: "for I desire you," etc. Likewise to relieve his own sorrow, because he was sorrowful over your sorrow, which you had conceived when you heard that he was sick. And he explains the cause, saying "for he was also sick even unto death," namely according to the judgment of the physicians, but not according to divine providence, but for the honor of God. John 11:4: "this sickness is not unto death, but for the glory of God." Therefore there follows, "but God had mercy on him." Ps. 6:3: "have mercy on me, O Lord, for I am weak," etc. "And not only," etc., because he had a temporal and natural sorrow over his afflictions, just as Christ also is read to have had at times. Consequently he concludes the sending, and the letter is clear, and he shows how he should be received, and second the reason for this. He is to be received honorably in the Lord, whose minister he is. Gal. 4:14: "you received me as an angel of God, as Christ Jesus." 1 Tim. 5:17: "the priests who preside well are to be held worthy of double honor: especially those who labor in word and doctrine," etc. And this "on account of," etc., that is, on account of God and the salvation of the faithful, "he approached even unto death." John 15:13: "no one has greater love, than that someone lay down his soul for his friends," etc. "Handing over." John 10:11: "the good shepherd lays down his soul for his sheep." And this "that he might fulfill," etc., what you personally were not able to do concerning service to me.”

“That ye may be blameless,.... This, and what follows, show the end to be answered, by observing the above exhortation. This respects not their being blameless in the sight of God, which the saints are not in themselves, being not without sin, though they are, as considered in Christ, clothed with his righteousness, and washed in his blood; but their being blameless before men: and this may be understood both actively and passively; actively, that they might be without blaming others; some are so unhappy in their disposition and conduct, as to be always finding fault with, and blaming all persons they are concerned with, and all things in them, and done by them, right or wrong, without any just reason; and this ought not to be, and may be prevented by doing all things, as before directed: or passively, that they might not be blamed by others justly; for no man can escape the blame and censure of everyone; our Lord himself did not, nor this our apostle; but doing, as before exhorted to, will, in a great measure, preclude any just reason for blame and complaint: it is added, and harmless; that is, that they might be, and appear to be so; harmless as doves, in imitation of Christ, who was holy in his nature, and harmless in his conversation, as his followers should be; doing no injury to any man's person or property, behaving in an inoffensive manner to all men, to Jew and Gentile, and to the church of God: it follows, the sons of God; not that they might be sons by so doing; but be "as the sons of God", as the Syriac version renders it, be like them, and behave as such; for they were the sons of God already; not by creation only, as angels, and all men are, not merely by profession of religion, but by adopting grace; they were predestinated to the adoption of children, and were taken into this relation in the covenant of grace, Christ had redeemed them from under the law, that they might receive this blessing, and it was actually bestowed upon them by him in conversion: but the sense is, that they might appear to be the children of God, by acting as becomes such; not that they might appear so to themselves, for they were openly and manifestly to themselves the children of God, by faith in Christ Jesus, and through the testimony of the Spirit, witnessing to their spirits that they were in such a relation to God; but that they might appear so to others, that they were the adopted sons of God, and also begotten again by him, and made partakers of the divine nature; by their being followers of God as dear children, and by their being obedient ones to him in all holiness and godly conversation, yielding a ready and cheerful obedience to his will, without repining at it, or disputing about it; and to be without rebuke; not without the rebuke of their heavenly Father, for whom he loves he rebukes, and every son that he receives into his family he scourges and chastises, not in wrath and anger, or with rebukes of fury, but of love; but without the rebuke of men, both of the churches and ministers of Christ, whose business it is to reprove and rebuke, publicly and privately, as cases and their circumstances require; and of the men of the world, who when they have any occasion, make use of it to speak reproachfully, as a railing Rabshakeh did, when it is a time of rebuke and blasphemy, and to be shunned and guarded against as much possible: especially since the saints live in the midst of a crooked and perverse nation: or age and generation, as every age is; saints are like lilies in the valleys, liable to be trampled upon by the foot of every wild beast; like roses among thorns, to be scratched and torn; and like Lots in the midst of Sodom, vexed with the filthy conversation of the wicked: the whole world lies in sin, and the saints are enclosed on every side with wicked men. Philippi, where these saints lived, was a place of wickedness, and so no doubt was the whole region of Macedonia; the inhabitants were evil for the most part; their ways were crooked, and their works perverse, being contrary to the law of God, and Gospel of Christ; and therefore the following exhortation to the saints there was very suitable, Among whom ye shine; or "shine ye", as it may be rendered, as lights in the world. This world is, in a moral sense, what the original chaos was in a natural sense, covered with darkness; the darkness of ignorance and unbelief, of impiety and superstition, has spread itself over the far greater part of the world; the men of it are children of the night, and of darkness; their works are works of darkness, and they are going on in darkness, not knowing where they are going. The saints are the lights of the world, they were once darkness itself, but are made light in and by the Lord; they are called into marvellous light, and are filled with light spiritual and evangelical; they are like the moon and stars, that give light to the world in the night; and as they receive their light from the sun, and communicate it to the world, so do the saints receive theirs from Christ, the sun of righteousness, and show it forth to others, both by doctrine and practice: or rather the churches of Christ are as candlesticks, in which the light of the Gospel is put, and held forth to men, as follows, see Mat 5:14.”

“That ye may be blameless - In yourselves, and harmless to others. The sons of God - Showing by your holy conduct that ye are partakers of the Divine nature. Without rebuke - Persons against whom no charge of transgression can justly be laid. A crooked and perverse - Probably referring to the Jews, who were the chief opponents and the most virulent enemies which the Christian Church had. Among whom ye shine - Be like the sun and moon; bless even the perverse and disobedient by your light and splendor. Let your light shine before men; some will walk in that light, and by its shining God will be glorified. It is evident that the apostle, by φωστῃρες εν κοσμῳ, lights in the world, refers to the sun and moon particularly, and perhaps to the heavenly bodies in general.”

“blameless and harmless--without either the repute of mischief, or the inclination to do it [ALFORD]. sons--rather as Greek, "the children of God" (Rom 8:14-16). Imitation of our heavenly Father is the instinctive guide to our duty as His children, more than any external law (Mat 5:44-45, Mat 5:48). without rebuke--"without (giving handle for) reproach." The whole verse tacitly refers by contrast to Deu 32:5, "Their spot . . . not . . . of His children . . . a perverse and crooked generation" (compare Pe1 2:12). ye shine--literally, "appear" [TRENCH]. "Show yourselves" (compare Mat 5:14-16; Eph 5:8-13). as lights in the world--The Greek expresses "as luminaries in the world," as the sun and moon, "the lights," or "great lights," in the material world or in the firmament. The Septuagint uses the very same Greek word in the passage, Gen 1:14, Gen 1:16; compare Note,, see on Rev 21:11.”