Beloved of the Lord;
Remember: "And above all these things put on charity-ἀγάπην (agapen)-love, (i.e. affection or benevolence, good will), which is-ἐστι (esti)-'to be') the bond-σύνδεσμος (sundesmos)-joint bond, (that which binds together, a band, bond) of perfectness-τελειότητος (teleiotetos)-completeness, (i.e. maturity)."
is-ἐστι: Verb, Present, (No voice stated), Indicative, 3rd Person, Singular: ["IS"]
1. Fruits of the Spirit
3. Love (pending)
The word "Perfect" in its Greek definition does not mean
'to be' without sin, nor does it imply that a Christian can never sin again (sinless perfection). Instead, it has several meanings, such as: "to be complete, to fill up, to (be) mature, to fit thoroughly, etc.". Christians should aim to be spiritually mature (i.e. become perfect), and this, through the washing of the Word of God and through the sanctification of the Holy Spirit. We are called to be upright, loving, sincere, of sound judgement, faithful, and much more; all of which reflect the character and life of our Lord Jesus Christ. And if any Christian should sin (for all men are prone to, even Christians) we have an advocate with the Father; Jesus Christ the righteous, and God is faithful and just to forgive us of our sins, and to cleanse us from all unrighteousness.
Authorized Version 1611 [Punctuation, Capitalization, & Italics]
King James Bible 1769 [Spelling]
Concordance / Lexicon:
Analytical Concordance to the Bible: Robert Young, 1880.
The New Strong's Exhaustive Concordance of the Bible.
Thayer's Greek Lexicon.
Friberg Analytical Greek Lexicon
Gingrich, Greek New Testament Lexicon
Danker, Greek New Testament Lexicon
Stephanus 1550 & Beza's 1598 & Scrivener's 1894 Textus Receptus.
H/G#### : Strong's Exhaustive Concordance Number:— used when comparing Hebrew or Greek words that share the same root word, but not the same parsing / inflection.
Brackets w/ Parenthesis [(abc)] : My commentary insert/input.
StudyLight.org: SL (click)
BibleHub.com: BH (click)
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Beza Greek New Testament 1598
48 Ἔσεσθε οὖν ὑμεῖς τέλειοι, ὥσπερ ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐράνιος τέλειός ἐστι.
Matthew 5:48 (read ver. 43-47)
48 "Be-Ἔσεσθε (Esesthe)-future of 'to be') ye-ὑμεῖς (humeis)-ye (yourselves)) therefore-οὖν (oun)-then, therefore) *perfect-τέλειοι (teleioi)-ended, complete (in various applications: of labor, growth, mental and moral character, i.e.:—full-grown)), *even as-ὡσπερ (hosper)-just as, even as, (even, like) as) your father-πατὴρ (pater)-father, (i.e. God is called the Father)), which is in heaven-οὐράνιος (ouranios)-heaven), is-ἐστι (esti)-'to be') *perfect-τέλειός (teleios)-ended, complete)."
Example of Greek word:
Be-Ἔσεσθε: Verb, Future, (No voice stated), Indicative, 2nd Person, Plural: ye ["SHALL-BE"] therefore perfect, even as your father, which is in heaven,
is-ἐστι: Verb, Present, (No voice stated), Indicative, 3rd Person, Singular: ["IS"] perfect.
48 Be yee therefore perfect, euen as your father, which is in heauen, is perfect.
48 Be ye therefore perfect, even as your Father which is in heaven is perfect.
Be-Ἔσεσθε (Esesthe)-future of 'to be') ye-ὑμεῖς (humeis)-ye (yourselves)) therefore-οὖν (oun)-then, therefore) perfect-τέλειοι (teleioi)-ended, complete (in various applications: of labor, growth, mental and moral character, i.e.:—full-grown)),:
Be ye therefore perfect ... - The Saviour concludes this part of the discourse by commanding his disciples to be "perfect." This word commonly means "finished, complete, pure, holy." Originally, it is applied to a piece of mechanism, as a machine that is complete in its parts. Applied to people, it refers to completeness of parts, or perfection, where no part is defective or wanting. Thus, Job Job 1:1 is said to be "perfect;" that is, not holy as God, or "sinless" - for fault is afterward found with him Job 9:20; Job 42:6; but his piety was "proportionate" - had a completeness of parts was consistent and regular. He exhibited his religion as a prince, a father, an individual, a benefactor of the poor. He was not merely a pious man in one place, but uniformly. He was consistent everywhere.-(Barnes' Notes). BH
Be ye therefore—rather, "Ye shall therefore be," or "Ye are therefore to be," as My disciples and in My kingdom.-(Jamieson Fausset Brown). BH
Be ye therefore perfect, as your Father,....This perfection is to be restrained to the subject Christ is upon, love to men, and not to be referred to any, or every other thing; wherefore, in Luke 6:36 it is, "be ye merciful, as your Father also is merciful"; and regards not a perfection of degree in that, but objects and quality: that is to say, not that men may, or can, or ought to be as perfect in love, as to the degree of it, as God is; that is impossible: the "as" here, is not a note of equality, but of likeness: such, who profess God to be their Father, ought to imitate him, particularly in their love to men, which ought to be extended to the same objects, as the divine goodness is; that, as he shows regard in a providential way to all men, good and bad, just and unjust, and his tender mercies are over all his works; so ought they to love all men with a natural affection, and hate no man, no, not their enemies: for he that loves only his friends, and not his enemies, loves imperfectly; he does not take in the whole compass of objects his love is to extend unto; and as God loves sincerely, and without dissimulation, so should they. To be "perfect", is to be sincere and upright: in this sense is the word often used, and answers to the Hebrew word which signifies the same: see Deuteronomy 18:13 which is the passage Christ seems to refer to here; and the sense is, be ye sincere and upright in your love to all men, as your heavenly Father is hearty and sincere in his affections to them.-(Gill's Exposition). BH
Be ye therefore perfect.—Literally, Ye therefore shall be perfect—the ideal future that implies an imperative-[(as in the Decalogue: “Thou shalt not kill”)]. Your Father which is in heaven.—The better reading gives, your heavenly Father. The idea of perfection implied in the word here is that of the attainment of the end or ideal completeness of our being. In us that attainment implies growth, and the word is used (e.g., in 1 Corinthians 2:6; Hebrews 5:14) of men of full age as contrasted with infants. In God the perfection is not something attained, but exists eternally, but we draw near to it and become partakers of the divine nature when we love as He loves: —“Earthly power doth then show likest God’s When mercy seasons justice.”-(Ellicott's Commentary). SL
Be ye therefore perfect - as your Father — God himself is the grand law, sole giver, and only pattern of the perfection which he recommends to his children. The words are very emphatic, εσεσθε ουν υμεις τελειοι, Ye shall be therefore perfect - ye shall be filled with the spirit of that God whose name is Mercy, and whose nature is love. God has many imitators of his power, independence, justice, c., but few of his love, condescension, and kindness. He calls himself LOVE, to teach us that in this consists that perfection, the attainment of which he has made both our duty and privilege: for these words of our Lord include both a command and a promise.-(Adam Clarke Commentary). SL
This verse summarizes all of Jesus’ teaching about the Old Testament’s demands (Matthew 5:21-47). It puts in epigrammatic form the essential nature of the "greater righteousness" of Matthew 5:20 that Jesus illustrated above. "Therefore" identifies a conclusion. "Perfect" (Gr. teleios) often occurs in a relative sense in the New Testament, and translators sometimes render it "mature" (e.g., 1 Corinthians 14:20; Ephesians 4:13; Hebrews 5:14; Hebrews 6:1). However it also means perfect. In this context it refers to perfect regarding conformity to God’s requirements, which Jesus just clarified. He wanted His disciples to press on to perfect righteousness, a goal that no sinful human can attain but toward which all should move (cf. Matthew 5:3; Matthew 6:12). They should not view righteousness as simply external, as the scribes and Pharisees did, but they should pursue inner moral purity and love. This is only appropriate since their heavenly Father is indeed perfect. "Perfection here refers to uprightness and sincerity of character with the thought of maturity in godliness or attaining the goal of conformity to the character of God. While sinless perfection is impossible, godliness, in its biblical concept, is attainable." [Note: Walvoord, Matthew: . . ., p. 51.]. Good children in the ancient East normally imitated their fathers. Jesus advocated the same of His disciples. In giving this summary command Jesus was alluding to Leviticus 19:2, which He modified slightly in view of Deuteronomy 18:13. "In Jesus’ perspective, the debates concerning law and tradition are all to be resolved by the proper application of one basic principle, or better, of a single attitude of the heart, namely, utter devotion to God and radical love of the neighbor (Matthew 5:48; Matthew 22:37-40)." [Note: Kingsbury, Matthew as . . ., p. 63.]. While we are definitely to strive for perfection in our conformity to the will of God (cf. 1 Peter 1:15, /16), we must beware of the perils associated with perfectionism. Striving for an unattainable goal is difficult for anyone, but it is particularly frustrating for people with obsessive-compulsive personalities, people who tend to be perfectionists. In one sense a perfectionist is someone who strives for perfection, but in another sense it is someone who is obsessed with perfection. Such a person, for example, constantly cleans up his or her environment, straightens things that are not exactly straight, and corrects people for even minor mistakes. This type of striving for perfection is not godly. God does is not constantly "on the backs" of people who are less than perfect, and we should not be, either other people or ourselves. In fact, He gives us a great deal of "space" and is patient with us, allowing us to correct our own mistakes before He steps in to do so (cf. 1 Corinthians 11:31). It is possible for disciples of Jesus to become so obsessed with our own holiness that we shift our focus from Christ to ourselves. Rather we should keep our eyes on Jesus (Hebrews 12:1, /2, /3) more than on ourselves and on being perfect.-(Expository Notes of Dr. Thomas). SL
Be ye therefore perfect.- To carry out fully this great law of love would lift man to the Divine standard of perfection. This must be the aim of life. We have before us as a pattern for the perfect God; we have the Divine perfection embodied in Christ. It will require a constant struggle while in the flesh to come near so high an ideal, but it must be our continual aim. This does not teach such sanctification that we cannot sin, nor that we, here on earth, attain absolute perfection, but we have placed before us, as a model, the perfect ideal, and we will constantly ascend higher by striving to attain it.-(People's New Testament). SL
Beza Greek New Testament 1598
9 Πιστὸς ὁ Θεὸς, δι᾽ οὗ ἐκλήθητε εἰς κοινωνίαν τοῦ υἱοῦ αὐτοῦ Ἰησοῦ Χριστοῦ τοῦ Κυρίου ἡμῶν. 10 Παρακαλῶ δὲ ὑμᾶς, ἀδελφοί, διὰ τοῦ ὀνόματος τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ἵνα τὸ αὐτὸ λέγητε πάντες, καὶ μὴ ᾖ ἐν ὑμῖν σχίσματα, ἦτε δὲ κατηρτισμένοι, ἐν τῷ αὐτῷ νοῒ καὶ ἐν τῇ αὐτῇ γνώμῃ.
1 Corinthians 1:9-10
9 “God-Θεὸς (Theos)-God, (i.e. God the Father)) is faithful-πιστὸς (pistos)-faithful, steady) by-δι (di)-by, through) whom-οὗ (ou)-whom) *ye were called-ἐκλήθητε (eklethete)-to be called, (metaphorically: to invite one)) unto-εἰς (eis)-into) *the fellowship-κοινωνίαν (koinonian)-fellowship, communion) of his-αὐτοῦ (auton)-of him) Son-υἱοῦ (huiou)-son, offspring) Jesus-Ἰησοῦ (Iesou)-Jesus= "saviour", (the Son of God, the Saviour of mankind)) Christ-Χριστοῦ (Christou)-anointed, (i.e. the Messiah, an epithet of Jesus:—Christ)) our-ἡμῶν (hemon)-of us, our) Lord-κυρίου (Kuriou)-Lord, Master, (i.e. supreme in authority)). 10 Now-δὲ (de)-yet, now) I beseech-Παρακαλῶ (Parakalo)-to call to one's side, (i.e. exhort)) you-ὑμᾶς (humas)- you (as the objective of a verb or preposition):—ye, you (+ -ward)) brethren-ἀδελφοί (adelphoi)-brother:—plural, (i.e. a fellow-believer)) by-διὰ (dia)-through, by) the-τοῦ (tou)-the) Name-ὀνόματος (onomatos)-a "name" (literally or figuratively) (authority, character)) of our-ἡμῶν (hemon)-of us, our) Lord-Κυρίου (Kuriou)-Lord, Master, (supreme in authority, i.e. (as noun) controller; by implication, Master (as a respectful title)) Jesus-Ἰησοῦ (Iesou)-Jesus="saviour", (the Son of God, the Saviour of mankind)) Christ-Χριστοῦ (Christou)-Christ="anointed", (i.e. the Messiah, an epithet of Jesus:—Christ)), that-ἵνα (hina)-that, so that) ye all-πάντες (pantes)-all, everyone) speak-λέγητε (legete)-to lay out, say, speak) the-τὸ (to)-the) same thing-αὐτὸ (auto)-the same), and-καὶ (kai)-and, also) that there be-ᾖ (e)-may be) no-μὴ (me)-no, not) //*divisions-σχίσματα (schismata)-a rent, cleft, schism, (a split or gap:— ("schism")) (Greek, schismes) among-ἐν (en)-in) you-ὑμῖν (humin)-you): but-δὲ (de)-but, (i.e. but rather)) that ye be-ἦτε (ete)-may be, should be) perfectly joined together-κατηρτισμένοι (katertismenoi)-to fit thoroughly, adjust, (i.e. perfect(-ly join together)) in-ἐν (en)-in) the-τῷ (to)-the) same-αὐτῷ (auto)-same (i.e. together)) *mind-νοῒ (noi)-mind, will, (by implication: way of thinking:—mind, understanding)), and-καὶ (kai)-and, also) in-ἐν (en)-in) the-τῇ (te)-the) same-αὐτῇ (aute)-same (i.e. together)) *judgment-γνώμῃ (gnome)-mind, opinion, view, purpose, (cognition, i.e. (subjectively) opinion, or (objectively) resolve (counsel, consent, etc.):—advice, + agree)."
Example of Greek word:
*G4978: (σχίσματα-divisions) click: 1 Corinthians 11:18 (σχίσματα-divisions)
*νοῒ (noi)-mind click: 1 Corinthians 14:15 (understanding)
*G1106: (γνώμῃ-judgment) click: Revelation 17:13 (γνώμην-mind)
ye were called-ἐκλήθητε: Verb, Aorist, Passive, Indicative, 2nd Person, Plural: God is faithful by whom ["YE-WERE-CALLED"] unto the fellowship of his Son Jesus Christ our Lord. Now
I beseech-Παρακαλῶ: Verb, Present, Active, Indicative, 1st Person, Singular: ["I-AM-BESIDE-CALLING"//"I-am-entreating"] you
brethren-ἀδελφοί: Noun, Vocative, Plural, Masculine: ["BROTHERS"// "brethren!"] by the Name of our Lord Jesus Christ, that
ye all speak-λέγητε: Verb, Present, Active, Subjunctive, 2nd Person, Plural: ["YE-MAY-BE-sayING"] the same thing, and
that there be-ᾖ: Verb, Present, (No voice stated), Subjunctive, 3rd Person, Singular: ["MAY-BE"//"there-may-be"] no divisions among you: but
that ye be-ἦτε: Verb, Present, (No voice stated), Subjunctive, 2nd Person, Plural: ["YE-MAY-BE"]
perfectly joined together-κατηρτισμένοι: Verb, Perfect, Passive, Participle, Nominative, Plural, Masculine: ["attuned"] in the same mind, and in the same judgment.
9 God is faithful by whom ye were called vnto the felowship of his Sonne Iesus Christ our Lord. 10 Now I beseech you brethren by the Name of our Lord Iesus Christ, that yee all speake the same thing, and that there be no diuisions among you: but that ye be perfectly ioyned together in the same minde, and in the same iudgement.
9 God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord. 10 Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment.
God-Θεὸς (Theos)-God, (i.e. God the Father)) is faithful-πιστὸς (pistos)-faithful, steady) by-δι (di)-by, through) whom-οὗ (ou)-whom) ye were called-ἐκλήθητε (eklethete)-to be called, (metaphorically: to invite one)) unto-εἰς (eis)-into) the fellowship-κοινωνίαν (koinonian)-fellowship, communion) of his-αὐτοῦ (auton)-of him) Son-υἱοῦ (huiou)-son, offspring) Jesus-Ἰησοῦ (Iesou)-Jesus= "saviour", (the Son of God, the Saviour of mankind)) Christ-Χριστοῦ (Christou)-anointed, (i.e. the Messiah, an epithet of Jesus:—Christ)) our-ἡμῶν (hemon)-of us, our) Lord-κυρίου (Kuriou)-Lord, Master, (i.e. supreme in authority)).:
'God is faithful' -Which demands that we can always DEPEND on God acting in the way He said He will act (as detailed in His word). If God acts any way contrary to the Bible, then God is "unfaithful"! God will forgive our sins, when we repent ( 1Jn_1:9 ). Hence the only thing standing between us and eternal life, us and "being blameless" at the judgement, is our human pride. ( 1Th_5:24 ; 1Co_10:13 ; Rom_8:36 ; Php_1:16 ). 'called' -by the gospel ( 2Th_2:14 ). 'into the fellowship of his Son' -Maybe we don't realize what this statement really means. When I become a Christian, I become part of God's family ( Gal_3:26 ). Jesus embraces me as a fellow 'son', as a younger brother or sister ( Heb_2:11 ).-(Mark Dunagan). SL
God is faithful— That is, "If we continue obedient, God for his part will certainly perform his promise faithfully."-(Thomas Coke Commentary). SL
God is faithful ... The thought is that God, having begun a good work in the Corinthians, would not change his purpose of leading them into eternal life. Bad as conditions were with the church at Corinth, God's purpose would continue operative on their behalf. Ye were called ... "Called, that is, called to be a Christian, is in the New Testament always A CALL OBEYED."-(Coffman Commentaries). SL
God is to be trusted. Paul’s trust is in God! God has already acted in history, through Christ, to set men free. God will not withdraw his offer of salvation! Both God and Christ guarantee the offer of salvation!!! To have fellowship with. God calls everyone to come and be part of the church (messianic community) of which Christ is head. Compare Galatians 3:26-29.-(The Bible Study Bible). SL
The Corinthian Christians may be in a sad spiritual condition, but Paul addresses them as God’s holy people. They are sanctified in Christ Jesus, having a holy standing before God because of what Christ has done for them. Paul now wants to instruct them so that they might live as God’s holy people should (1:1-3). Through the grace of God, the Corinthian Christians have been specially enriched in such gifts as knowledge and speech, enabling them to understand and explain the truth (4-5). In fact, they are not lacking in any spiritual gift. They have plenty of ability, but they must allow God to control it, if they want to be blameless when they stand before Christ (6-9).-(Bridgeway Bible Commentary). SL
Now, you've been "called into the fellowship," that Greek koinonia-[(fellowship)] is a difficult word to translate because it has such a depth of meaning. It means oneness, it means communion, it means fellowship, it means common, it means sharing, all of these things. We do not have an English equivalent, and so we use different words at different times as it appears in the text, because all of them are words that define or help define koinonia. You've been brought into a sharing in all things in Jesus Christ. Now that's exciting, because everything that is His becomes mine. I'm an heir of God, but I'm a joint-heir with Jesus Christ as He shares with me. "Come ye blessed of the Father, inherit the kingdom that was prepared for you from the foundations of the world."-[(Matthew 25:34)] But don't think that is a one way; that also means that everything that I have belongs to Him. Well, just a minute. Isn't it interesting how we can get so excited about everything that's His belongs to me, and yet, I would hold out my pittance from Him. I would hold back my mite while reaching for His wealth. But in reality, all that is mine is His. I need to take that view of things. Lord, you've made me a steward, you've entrusted me with Your goods as we've entered into this fellowship with each other. May I use wisely that which You've entrusted to me for Your glory because, Lord, it really belongs to You because we have this koinonia, this communion, this sharing.-(Chuck Smith). SL
Paul ends his introductory words by pointing at the faithfulness of God. It is always a great encouragement to be reminded of the faithfulness of God when we are unfaithful. But that should not justify our unfaithfulness. This becomes clear from the following words. The faithful God could never approve of His children being unfaithful to the calling to which He has called them. It is written very clearly that we are “called into fellowship with [better: of] His Son, Jesus Christ our Lord”. In the past we lived in different forms of fellowship. Maybe you lived your own life in a circle of sports fanatics with whom you would discuss and/or exercise your favorite sport on every level. Or you belonged to those motorcycle maniacs who would talk about nothing else than motorcycles. Or you joined the world of gamers and shared your passion with other club members. Or maybe the pub was the place where you would meet other people. It were certain forms of fellowship where you would meet people who took the same pleasure in this entertainment as you did. But this has changed radically when you got to know the Lord Jesus. Now you belong to a fellowship where everything ‘revolves’ around the Lord Jesus. Everything you do, should point to that. The more you will love Him, the more you will start with doing away wrong things. You will enjoy the fellowship with Him more and more, a fellowship that you will experience in heaven in a perfect way for all eternity.-(Kingcomments). SL
Now-δὲ (de)-yet, now) I beseech-Παρακαλῶ (Parakalo)-to call to one's side, (i.e. exhort)) you-ὑμᾶς (humas)- you (as the objective of a verb or preposition):—ye, you (+ -ward)) brethren-ἀδελφοί (adelphoi)-brother:—plural, (i.e. a fellow-believer)) by-διὰ (dia)-through, by) the-τοῦ (tou)-the) Name-ὀνόματος (onomatos)-a "name" (literally or figuratively) (authority, character)) of our-ἡμῶν (hemon)-of us, our) Lord-Κυρίου (Kuriou)-Lord, Master, (supreme in authority, i.e. (as noun) controller; by implication, Master (as a respectful title)) Jesus-Ἰησοῦ (Iesou)-Jesus="saviour", (the Son of God, the Saviour of mankind)) Christ-Χριστοῦ (Christou)-Christ="anointed", (i.e. the Messiah, an epithet of Jesus:—Christ)), that-ἵνα (hina)-that, so that) ye all-πάντες (pantes)-all, everyone) speak-λέγητε (legete)-to lay out, say, speak) the-τὸ (to)-the) same thing-αὐτὸ (auto)-the same), and-καὶ (kai)-and, also) that there be-ᾖ (e)-may be) no-μὴ (me)-no, not) //divisions-σχίσματα (schismata)-a rent, cleft, schism, (a split or gap:— ("schism")) (Greek, schismes) among-ἐν (en)-in) you-ὑμῖν (humin)-you)::
'beseech' -'exhort' (NASV). 'does not mean "I beg", but rather "I call upon you, I summon you, I admonish you." This word is tactful and brotherly, and yet Paul is not forgetting that he writes as an apostle of Jesus Christ (1:1). The authority he would exercise is the same whether it speaks softly or finds itself compelled to speak sternly.' (Lenski p. 38). 'brethren' -'The apostle does not forget that, though guilty of promoting separations, all of the body are brethren. In using this word, Paul is appealing to their better senses; the Corinthians recognize that they are all born again of the same Father. Why, then, should they be divided?' [Note: _ Willis pp. 25-26]. 'through the name of our Lord Jesus Christ' -'the name of Christ indicates all that Christ is known to be, as Saviour and Master and Lord.' (Erdman p. 28) 'By all that the Lord Jesus means to you.' (Phi) 'A voice of authority, enforced by threatened judgement ( 1Co_4:21 )..thus emphasizing its virtue before he uses it as the symbol of supreme authority: as Chrysostom says, "he nails them to this name."' (McGarvey p. 52). 'This name, this solitary name would stand in contrast to all the party names. This is the only name under heaven and among men that carries redemption in it ( Act_4:10 ).' [Note: _ McGuiggan p. 28]. Christ was certainly against such divisions. ( Joh_17:20-23 ).-(Mark Dunagan). SL
Now I beseech you, brethren — The apostle having finished his introduction comes to his second point, exhorting them to abstain from dissensions, that they might be of the same heart and mind, striving together for the hope of the Gospel. By the name of our Lord Jesus — By his authority, and in his place; and on account of your infinite obligations to his mercy in calling you into such a state of salvation. That ye all speak the same thing — If they did not agree exactly in opinion on every subject, they might, notwithstanding, agree in the words which they used to express their religious faith. The members of the Church of God should labour to be of the same mind, and to speak the same thing, in order to prevent divisions, which always hinder the work of God. On every essential doctrine of the Gospel all genuine Christians agree: why then need religious communion be interrupted? This general agreement is all that the apostle can have in view; for it cannot be expected that any number of men should in every respect perfectly coincide in their views of all the minor points, on which an exact conformity in sentiment is impossible to minds so variously constituted as those of the human race. Angels may thus agree, who see nothing through an imperfect or false medium; but to man this is impossible. Therefore men should bear with each other, and not be so ready to imagine that none have the truth of God but they and their party.-(Adam Clarke Commentary). SL
“that ye all speak the same thing” - Comments - That is, that you all come to agreement on the one teaching and goal of Jesus, which is love (1 Timothy 1:5). The divisions that existed within the Corinthian church were caused by speaking words of discord and strife. But when their words come in agreement with God’s Word and with one another, there will be unity; for the Scriptures tell us, “Can two walk together, except they be agreed,” (Amos 3:3). Thus, agreement begins in our heart, but is accomplished by our confession.-(Gary H. Everett's Study Notes). SL
That ye all speak the same thing - "That ye hold the same doctrine" - Locke. This exhortation evidently refers to their holding and expressing the same religious sentiments, and is designed to rebuke that kind of contention and strife which is evinced where different opinions are held and expressed. To "speak the same thing" stands opposed to speaking different and conflicting things; or to controversy, and although perfect uniformity of opinion cannot be expected among people on the subject of religion any more than on other subjects, yet on the great and fundamental doctrines of Christianity, Christians may be agreed; on all points in which they differ they may evince a good spirit; and on all subjects they may express their sentiments in the language of the Bible, and thus "speak the same thing." And that there be no divisions among you - Greek, σχίσματα schismata, "schisms." No divisions into contending parties and sects. The church was to be regarded as one and indivisible, and not to be rent into different factions, and ranged under the banners of different leaders; compare: John 9:16; 1 Corinthians 11:18; 1 Corinthians 12:25.-(Barnes' Notes). BH
Paul urges the Corinthian Christians to stop their quarrelling and be united (10). He has heard from people from Chloe’s household that the Christians have divided themselves into factions. Some called themselves Paul’s party. Others, who were impressed with the preaching of Apollos (cf. Acts 18:24-28), formed the Apollos party. Perhaps it was the Jewish group who claimed to be followers of Peter; while a fourth group claimed even higher leadership than that of Paul, Apollos or Peter, by calling themselves Christ’s special party (11, /12). With a few ironical questions, Paul rebukes all the parties. He is thankful that he baptized only a few people in Corinth, namely, Crispus, Gaius and the household of Stephanus (cf. Acts 18:8; Romans 16:23; 1 Corinthians 16:15; 1 Corinthians 16:17). No one can now accuse him of baptizing people with the aim of gaining a personal following. Nor did he make any attempt to attract followers by displaying much wisdom or ability in his preaching. His sole aim was to preach the gospel of Christ crucified, so that people might be saved (ver. 13-17).-(Bridgeway Bible Commentary). SL
What Paul says in 1 Corinthians 1:9 about the fellowship of Jesus Christ, is a starting point for the verses you have just read. He has to admonish the Corinthians because they have forgotten that there is only one Person through Whom they belonged together. Paul underlines his admonition by adding: “By the name of our Lord Jesus Christ.” Thereby he says that his admonition is completely supported by the authority of the Lord Jesus. You can imagine that the Corinthians should be impressed by this. That was necessary, because the Name of the Lord Jesus was no longer the only name for them. Other names had become important to them as well: Paul, Apollos, Cephas (see 1 Corinthians 1:12). As a result, they did not “all agree” or “all speak the same thing” [literal translation] anymore. ‘Speak the same thing’ does not mean that things are being said in the same tone or with the same words. It refers to the content of the conversations. That should be the same. The conversations should be about the same Person. The Lord Jesus wants to be unique for His own. He cannot be satisfied with a shared interest of the church. The result of a shared interest is the start of divisions. If the believers do not turn their eyes on Him only, it will cause division. They do not really form a unity anymore. From the outside, it might still look like a unity. The believers still come together in the same building, but from the inside there are ‘cracks’. A building that starts getting cracks in the inner wall has to be repaired, because otherwise these cracks will become wider and the building will collapse. So, Paul continues with an appeal to ‘repair’: they have to be “made complete”. This can be accomplished by being “in the same mind and in the same judgment” again. All the things that brought division had to be put away and they had to start focusing on the One again.-(Kingcomments). SL
but-δὲ (de)-but, (i.e. but rather)) that ye be-ἦτε (ete)-may be, should be) perfectly joined together-κατηρτισμένοι (katertismenoi)-to fit thoroughly, adjust, (i.e. perfect(-ly join together)) in-ἐν (en)-in) the-τῷ (to)-the) same-αὐτῷ (auto)-same (i.e. together)) mind-νοῒ (noi)-mind, will, (by implication: way of thinking:—mind, understanding)), and-καὶ (kai)-and, also) in-ἐν (en)-in) the-τῇ (te)-the) same-αὐτῇ (aute)-same (i.e. together)) judgment-γνώμῃ (gnome)-mind, opinion, view, purpose, (cognition, i.e. (subjectively) opinion, or (objectively) resolve (counsel, consent, etc.):—advice, + agree).:
But that ye be perfectly joined together -The word used here and rendered "perfectly joined together," denotes properly to restore, mend, or repair that; which is rent or disordered Matthew 4:21; Mark 1:19, to amend or correct that which is morally evil and erroneous Galatians 6:1, to render perfect or complete Luke 6:40, to fit or adapt anything to its proper place so that it shall be complete in all its parts, and harmonious, Hebrews 11:5; and thence to compose and settle controversies, to produce harmony and order. The apostle here evidently desires that they should be united in feeling; that every member of the church should occupy his appropriate place, as every member of a well proportioned body, or part of a machine has its appropriate place and use; see his wishes more fully expressed in 1Co. 12:12-31. In the same mind - νοΐ̀ noi; see Romans 15:5. This cannot mean that they were to be united in precisely the same shades of opinion, which is impossible - but that their minds were to be disposed toward each other with mutual good will, and that they should live in harmony. The word here rendered "mind," denotes not merely the intellect itself, but that which is in the mind - the thoughts, counsels, plans; 1 Corinthians 2:16 (Bretschneider). And in the same judgment - γνώμη gnōmē. This word properly denotes science, or knowledge; opinion, or sentiment; and sometimes, as here, the purpose of the mind, or will. The sentiment of the whole is, that in their understandings and their volitions, they should be united and kindly disposed toward each other. Union of feeling is possible even where people differ much in their views of things. They may love each other much, even where they do not see alike. They may give each other credit for honesty and sincerity, and may be willing to suppose that others "may be right," and "are honest" even where their own views differ. The foundation of Christian union is not so much laid in uniformity of intellectual perception as in right feelings of the heart. And the proper way to produce union in the church of God, is not to begin by attempting to equalize all intellects on the bed of Procrustes, but to produce supreme love to God, and elevated and pure Christian love to all who bear the image and the name of the Redeemer.-(Barnes' Notes on the Bible). BH
Be perfected together ... This comes from a versatile Greek word, meaning "to adjust the parts of an instrument, the setting of bones by a physician, or the mending of nets." The general meaning would appear to be "put the broken unity back together"; and thus by the use of such an expression Paul states by implication the disunity of the church in Corinth. Paul at once stated the source of his information concerning such a disaster.-(Coffman Commentaries).
'that ye all speak the same thing' -'to agree in what you profess' (TCNT) In contrast to what they were saying in 1:12. 'To present a united front' (Barclay p. 15). 'divisions' -4978. schisma skhis'-mah; from 4977; a split or gap ("schism"), literally or figuratively: -division, rent, schism. 'Split up into parties' (Phi). 'The word he uses to describe them..is the word for rents in a garment. The Corinthian Church is in danger of becoming as unsightly as a torn garment.' (Barclay pp. 15-16). 'Twentieth century Christians have been exposed to a divided Christianity so long that they not only accept it but also praise it. Some see virtues arising out of denominationalism (e.g., competition in evangelizing, a religious group fitted to every man, etc.). God does not appreciate rifts in Christianity anymore today than He did in 58 A.D. The church must never forget that preserving and restoring the unity of the body of Christ is still a part of its divine mission.' [Note: _ Willis pp. 27-28]. 'mind' -'unity of right understanding' (Lenski p. 40). 'Disposition..or way of thinking' (Fee p. 53). 'Judgement' -that which is the outcome of "mind" (frame of mind, state of mind), judgement, opinion, sentiment. (Robertson pp. 72-73) 'Being in the same realm of thought, they would judge questions from the same Christian stand-point, and formulate their judgement accordingly.' [Note: _ Vincent p. 188]. Point to Note: When one reads these verses, the question always arises to what extent must Christians agree? Romans Chapter 14 certainly reveals an area of opinion, a realm of morally neutral issues in which allows Christians to have differing practices and responses to the same subject. In his commentary, McGuiggan agrues that this verse applies to "fundamental truths", he then says, 'And what are fundamental truths? They are those the Bible links explicity or clearly implicitly with such categories as remission of sins, salvation, union with Christ, eternal life, forgiveness, justification, redemption, propitiation washing away of sins, reconciliation, and the like..' (pp. 29-30). The Apostle John declared that we cannot have fellowship or unity with any teaching that is in conflict with what Christ taught ( 2Jn_1:9, /10, /11 ). Paul agreed ( Gal_1:6-9 ) These verses suggest that the "basis" of unity is the word of God. Hence involved in this "same mind", is to accept the word of God as the final authority in settling religious questions. ( 1Co_14:37 )-(Mark Dunagan). SL
that ye be perfectly joined together in the same mind, and in the same judgment; which regards not only the sameness of love and affection, to one another, being, as the first Christians were, of one heart and of one soul; but their agreement in their judgments and sentiments, of both doctrine and discipline; and such an entire harmony and symmetry among them, as in the members of the body, where each member and bone being in their proper place, exactly answer to, and tally with each other; and which is the most effectual way to speak the same things, and so bar against all schisms and divisions; and such an agreement is absolutely necessary to the peace, comfort, and well being of a church; for how should "two", and much less more, "walk together", unless they are "agreed?" Amos 3:3.-(Gill's Exposition). BH
Men have formed denominations, and so the visible church of God is, in our day, divided into a great many different factions, and unhappily, some of these factions are very markedly un-Christian in their attitude toward others. Yet in all real Christian groups there are those who belong to the fellowship of God’s Son and who, I am sure, are often troubled and distressed as they think of the way Christians are divided among themselves. I have heard people justify these denominational divisions by saying that each one represents a different regiment in the army of the Lord. As you have in the army the cavalry, the infantry, the artillery, the air corps, and the engineers, so we have all these different denominations, and each one can choose for himself just which one he prefers, for taking them all together they represent the one army of the Lord. This is a very comfortable way of looking at it if one does not want to have his conscience exercised by present-day conditions, but the fact of the matter is that Scripture tells us that divisions are the work of the flesh. It is not the Spirit of God who divides His people into these different groups. It is the work of the flesh in believers that leads them thus to separate one from another into different companies. You say, “What shall we do under such circumstances? Shall we leave them all and start another company?” In what sense would you then be better than they? This would simply add one more to the many divisions of Christendom. What shall we do? Shall we not recognize the fact that in spite of man’s divisions there remains “one body, and one Spirit, even as ye are called in one hope of your calling” (Ephesians 4:4), and so welcome all real believers who hold the truth of God as fellow members with us in the body of Christ and thus endeavor to rise above-[(i.e. overcome)] the spirit of sectarianism and denominationalism which prevails in so many places. It is not denominationalism directly, however, that the apostle is rebuking in this passage. It was rather incipient-[(Or, growing)] divisions in the local church; for these Corinthian believers were not as yet separated from one another into various sects. But in the one local church in Corinth there were different cliques and factions, and so there was dissension and trouble. They were losing sight of the blessedness of true Christian fellowship.-(Ironside's Notes). SL
Westminster Leningrad Codex
וַיְהִ֣י אַבְרָ֔ם בֶּן־תִּשְׁעִ֥ים שָׁנָ֖ה וְתֵ֣שַׁע שָׁנִ֑ים וַיֵּרָ֨א יְהוָ֜ה אֶל־אַבְרָ֗ם וַיֹּ֤אמֶר אֵלָיו֙ אֲנִי־אֵ֣ל שַׁדַּ֔י הִתְהַלֵּ֥ךְ לְפָנַ֖י וֶהְיֵ֥ה תָמִֽים׃
1 “And when Abram was ninety years old and nine, the LORD appeared-וַיֵּרָ֨א (way-yê-rā)-to be seen, to be visible) to Abram, and said unto him, I am the Almighty-שַדַּ֔י (šad-day,)-sufficient, mighty) God, walk-הִתְהַלֵּ֥ךְ (hiṯ-hal-lêḵ)-to go on habitually or up and down) before me-לְפָנַ֖י (lə-p̄ā-nay)-face, countenance, presence), and be thou-וֶהְיֵ֥ה (weh-yêh)-to be, become) //*perfect-תָמִֽים׃ (ṯā-mîm)-perfect, plain, whole, complete) (Or, upright, or sincere).”
Example of Hebrew word:
walk-הִתְהַלֵּ֥ךְ: Verb, hithpael, imperative, second person, masculine, singular: , the LORD appeared to Abram, and said unto him, I am the Almighty God, And when Abram was ninety years old and nine["walk-you!"] before me,
and be thou-וֶהְיֵ֥ה: Conjunction; Verb, qal, imperative, second person, masculine, singular: ["and-become-you!"] perfect.
1 And when Abram was ninetie yeres old and nine, the LORD appeared to Abram, and said vnto him, I am the almightie God, walke before me, and be thou perfect.
1 And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect.
***walk before me, and be thou perfect That is, upright and sincere. To walk before God is to set him always before us, and to think, and speak, and act in every thing as those that are always under his eye. It is to have a constant regard to his word as our rule, and to his glory as our end, in all our actions. It is to be spiritual in all the duties of religious worship, and, wholly devoted to him in all holy conversation. We must remember that this upright walking with God is the condition of our interest in his all- sufficiency. If we neglect him or dissemble with him, we forfeit the benefit of our relation to him.-(Joseph Benson's Commentary). SL
***Walk before me.—The same verb as that used of Enoch (Genesis 5:22), and of Noah (Genesis 6:9), but the preposition before implies less closeness than with. On the other hand, Noah was described as “perfect among his contemporaries” (ibid.), while Abram is required still to strive after this integrity.-(Ellicott's Commentary). BH
***walk before me] For this word “walk,” see Genesis 5:22; Genesis 5:24; Genesis 6:9. Here it is the “walk,” not “with,” but “in the presence of.” The idea is that of the progress in personal life and conduct in the continual realization of God’s presence.-(Cambridge BSC). BH
***‘Walk before Me, and be thou perfect.’ Enoch walked with God; that is, his whole active life was passed in communion with Him. The idea conveyed by ‘walking before God’ is not precisely the same. It is rather that of an active life, spent in continual consciousness of being ‘naked and opened before the eyes of Him to whom we have to give account.’ That thrilling consciousness will not paralyse nor terrify, if we feel that we are not only ‘ever in the great Task-Master’s eye,’ but that God’s omniscience is all-knowing love, and is brought closer to our hearts and clothed in gracious tenderness in Christ whose ‘eyes were as a flame of fire,’ but whose love is more ardent still, who knows us altogether, and pities and loves as perfectly as He knows.-(MacLaren Expositions fo Holy Scripture). BH
***Walk before me — התהלך לפני hithhallech lephanai, set thyself to walk - be firmly purposed, thoroughly determined to obey, before me; for my eye is ever on thee, therefore ever consider that God seeth thee. Who can imagine a stronger incitement to conscientious, persevering obedience?-(Adam Clarke Commentary). SL
***The God with whom we have to do, is self-sufficient; he hath every thing, and he needs not any thing. And he is enough to us, if we be in covenant with him; we have all in him, and we have enough in him; enough to satisfy our most enlarged desires; enough to supply the defect of every thing else, and to secure us happiness for our immortal souls. But the covenant is mutual, walk before me, and be thou perfect - That is, upright and sincere. Observe, 1. That to walk before God, is to set God always before us, and to think, and speak, and act, in every thing as those that are always under his eye. It is to have a constant regard to his word, as our rule, and to his glory, as our end, in all our actions. It is to be inward with him in all the duties of religious worship, and to be entire for him in all holy conversation 2. That upright walking with God is the condition of our interest in his all-sufficiency. If we neglect him, or dissemble with him, we forfeit the benefit of our relation to him 3. A continual regard to God's all-sufficiency will have a great influence upon our upright walking with him.-(Wesley's Explanatory Notes). SL
Scrivener's Textus Receptus 1894
11 καὶ αὐτὸς ἔδωκε τοὺς μὲν, ἀποστόλους, τοὺς δὲ, προφήτας, τοὺς δὲ, εὐαγγελιστάς, τοὺς δὲ, ποιμένας καὶ διδασκάλους, 12 πρὸς τὸν καταρτισμὸν τῶν ἁγίων, εἰς ἔργον διακονίας, εἰς οἰκοδομὴν τοῦ σώματος τοῦ Χριστοῦ 13 μέχρι καταντήσωμεν οἱ πάντες εἰς τὴν ἑνότητα τῆς πίστεως, καὶ τῆς ἐπιγνώσεως τοῦ υἱοῦ τοῦ Θεοῦ, εἰς ἄνδρα τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ 14 ἵνα μηκέτι ὦμεν νήπιοι, κλυδωνιζόμενοι καὶ περιφερόμενοι παντὶ ἀνέμῳ τῆς διδασκαλίας, ἐν τῇ κυβείᾳ τῶν ἀνθρώπων, ἐν πανουργίᾳ πρὸς τὴν μεθοδείαν τῆς πλάνης 15 ἀληθεύοντες δὲ ἐν ἀγάπῃ αὐξήσωμεν εἰς αὐτὸν τὰ πάντα, ὅς ἐστιν ἡ κεφαλή, ὁ Χριστός, 16