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)." -(Colossians 3:14)
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. Instead, it has several meanings such as; "to be complete, to fill up, to (be) mature, to fit thoroughly, etc.". We as Christians should be thus minded to mature spiritually (become perfect) through the washing of the Word of God and through the sanctification of the Holy Spirit. We have been called to be upright, loving, sincere, of sound judgement, faithful, and the 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 our sins, and to cleanse us from all unrighteousness.
Authorized Version 1611 [Punctuation / 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.
Westminster Leningrad Codex
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.
Open Bracket [(abc)] : My commentary insert/input.
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-ὡσπερ (hosper)-even as) 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)."
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.
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).
Be ye therefore—rather, "Ye shall therefore be," or "Ye are therefore to be," as My disciples and in My kingdom.-(Jamieson Fausset Brown).
perfect—or complete. Manifestly, our Lord here speaks, not of degrees of excellence, but of the kind of excellence which was to distinguish His disciples and characterize His kingdom. When therefore He adds, even as your Father which is in heaven is perfect—He refers to that full-orbed glorious completeness which is in the great Divine Model, "their Father which is in heaven."-(Jamieson Fausset Brown).
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).
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).
Perfect… as your Father Be not at the low standard of publicans and other ordinary men; but make God your model; as was commanded in Matthew 5:45. Be not low and imperfect, like unregenerate man, but rise to an imitation of our Father. Be perfect, by having a heart purified from all hate, and filled with all love. If thy vessel be filled with love, God can be no more than full. He is the perfect infinite, thou art the perfect finite. The shrine of a temple was the perfect image of the temple. The temple was a perfect temple, the shrine was a perfect shrine. They were different in magnitude, but they were alike perfect.-(Whedon's Commentary).
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)-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, (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 I beseech-Παρακαλῶ (Parakalo)-to call to one's side, (i.e. exhort)) you brethren-ἀδελφοί (adelphoi)-brother:—plural, (i.e. a fellow-believer)), by-διὰ (dia)-through) the Name of our Lord Jesus Christ, that-ἵνα (hina)-that) ye all-πάντες (pantes)-all) 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 least) //*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, sentence, view, purpose)."
*example of Greek word: ἐκλήθητε (eklethete)-ye were called click: Ephesians 4:1
*example of G4978: (σχίσματα-divisions) click: 1 Corinthians 11:18 (σχίσματα-divisions)
*example of Greek word: νοῒ (noi)-mind click: 1 Corinthians 14:15 (understanding)
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 all
ye 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: ["HAVING-been-DOWN-EQUIPPED"] 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)-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, (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: faithfulness is the same with veracity or truth to a man’s word, which renders a person fit to be credited. It is a great attribute of God, 1 Corinthians 10:13 1 Thessalonians 5:24. This implieth promises of God for the perseverance of believers, of which there are many to be found in holy writ. But these promises concern not all, but such only whom God hath chosen out of the world, calling them to a communion with Christ, which necessarily supposeth union with him. So as here is another argument to confirm them that God would keep them to the end, so as they should be blameless in the day of Christ; because God had called them into that state of grace wherein they were, and would not leave his work in them imperfect; he had called them unto the fellowship of Jesus Christ; see 1 John 1:3; into a state of friendship with Christ, and into a state of union with him, into such a state as he would daily by his Spirit be communicating the blessed influences of his grace unto them.-(Matthew Poole).
God is faithful— That is, "If we continue obedient, God for his part will certainly perform his promise faithfully."-(Thomas Coke Commentary).
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.-(Coffman Commentaries).
God is faithful — To all his promises; and therefore "to him that hath shall be given." By whom ye are called - A pledge of his willingness to save you unto the uttermost. -(Wesley's Explanatory).
God is faithful If you fail, it will be from no want of faithfulness in God. Note above on 1 Corinthians 1:1. Fellowship of his Son. Not a fellowship with Christ, but a common sharing, with all Christians, of Christ. So 1 Corinthians 10:16, fellowship, or common participation or communion of his blood and of his body. And with this earnest symbol of Christian union, Paul prepares for the contrast of disunion which follows.-(Whedon's Commentary).
that-ἵνα (hina)-that) ye all-πάντες (pantes)-all) 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 least) //divisions-σχίσματα (schismata)-a rent, cleft, schism, (a split or gap:— ("schism")) (Greek, schismes) among-ἐν (en)-in) you-ὑμῖν (humin)-you):
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).
That ye all speak the same thing —That ye agree both in your judgments and expressions concerning the doctrines of the gospel: or, that you do not unnecessarily and unkindly contradict each other, but rather maintain a peaceful and loving disposition toward each other.-(Benson Commentary).
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).
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 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, sentence, view, purpose):
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.-(Barnes' Notes).
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)-(Barnes'Notes).
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).
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).
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: תָמִֽים׃ (ṯā-mîm)-perfect click: 2 Samuel 22:24 (upright)
walk-הִתְהַלֵּ֥ךְ: Verb, hithpael, imperative, second person, masculine, singular: Almighty God, And when Abram was ninety years old and nine, the LORD appeared to Abram, and said unto him, I am the["walk-you!"] before me,
and be thou-וֶהְיֵ֥ה: Conjunction; Verb, qal, imperative, second person, masculine, singular: ["and-become-you!"] 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).
***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).
***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).
***‘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).
***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).
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,
11 “And he gave-ἔδωκε (edoke)-to give) some-τοὺς μὲν (tous men)-some indeed), Apostles-ἀποστόλους (apostolous)-One sent forth, a delegate, messenger): and some-τοὺς δὲ (tous de)-some indeed), Prophets-προφήτας (prophetas)-a prophet, (a foreteller ("prophet"); by analogy, an inspired speaker)): and some-τοὺς δὲ (tous de)-some indeed), Evangelists-εὐαγγελιστάς (euangelistas)-a bringer of good tidings, one who preaches good tidings): and some-τοὺς δὲ (tous de)-some indeed), Pastors-ποιμένας (poimenas)-a herdsman, esp. a shepherd, feeder, (fig. minister)), and Teachers-διδασκάλους (didaskalous)- teacher, instructor): 12 For-πρὸς (pros)-toward, in consideration of) the-τὸν (ton)-the) perfecting-καταρτισμὸν (katartismon)-complete adjustment, complete furnishing, equipping) of the-τῶν (ton)-the) *Saints-ἁγίων (hagion)-set apart, separate, holy), for-εἰς (eis)-into) the work-ἔργον (ergon)-work, deed, business, labour) *of the ministry-διακονίας (diakonias)-service, ministering, ministration), for-εἰς (eis)-into) *the edifying-οἰκοδομὴν (oikodomen)-(the act of) building, building up)) of the body-σώματος (somatos)-properly: body, (figuratively: the church)) of Christ-Χριστοῦ (Christou)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ)): 13 Till-μέχρι (mechri)-as far as, until, unto, (i.e. up to a certain point)) we all-πάντες (pantes)-all, every:—plural) come-καταντήσωμεν (katantesomen)-to come down on or against, (i.e. attain (to)) //in-εἰς (eis)-into) the-τὴν (ten)-the) *unity-ἑνότητα (henoteta)-unity, (i.e. oneness)) (Or, into the unity) of the-τῆς (tes)-of the) faith-πίστεως (pisteos)-faith, faithfulness, steadfastness), and-καὶ (kai)-and, also) of the-τῆς (tes)-of the) *knowledge-ἐπιγνώσεως (epignoseos)-full knowledge, (i.e. by implication: full discernment, acknowledgement)) of the-τοῦ (tou)-of the) Son-υἱοῦ (huiou)-son, offspring, (of Jesus as God’s son)) of-τοῦ (tou)-of the) God-Θεοῦ (Theou)-God, (i.e. the supreme Divinity)), unto-εἰς (eis)-into, to) *a perfect-τέλειον (teleion)-ended, complete, (i.e. of full age, mature)) man-ἄνδρα (andra)-a man), unto-εἰς (eis)-into) *the measure-μέτρον (metron)-a measure (of length or capacity)) of the //stature-ἡλικίας (helikias)-greatness, length, (i.e. age, maturity)) (Or, age) of the-τοῦ (tou)-of the) *fulness-πληρώματος (pleromatos)-fullness) of-τοῦ (tou)-of the) Christ-Χριστοῦ (Christou)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ)): 14 That we henceforth be-ὦμεν (omen)-be) no more-μηκέτι (meketi)-no further:—any longer, (not) henceforth, hereafter, not any more) children-νήπιοι (nepioi)-babe, without full power of speech, (i.e. an infant (minor); (figuratively: an immature Christian:—babe, child (+ -ish)), tossed to and fro-κλυδωνιζόμενοι (kludonizomenoi)-to be tossed, agitated, (to surge, (i.e. figuratively: to fluctuate:—toss to and fro)), and-καὶ (kai)-and, also) carried about with-περιφερόμενοι (peripheromenoi)-to carry or bear round:—about) every wind-ἀνέμῳ (anemo)-wind, (Metaphorically: variability and emptiness of teaching)) of doctrine-διδασκαλίας (didaskalias)-teaching, doctrine, learning, (the substance), (i.e. that which is taught)), by-ἐν (en)-in) the sleight-κυβείᾳ (kubeia)-playing at dice, cheat, artifice) of men, and *cunning craftiness-πανουργίᾳ (panourgia)-unscrupulousness, (i.e. (in a bad sense) trickery or sophistry:—(cunning) craftiness, subtilty)), whereby they lie in wait-μεθοδείαν (methodeian)-cunning arts, deceit, craft, trickery) to *deceive-πλάνης (planes)-wandering, leading astray, error): 15 But-δὲ (de)-now, but, further) //speaking the truth-ἀληθεύοντες (aletheuontes)-to speak truly, or the truth:—speak (tell) the truth) (Or, being sincere) in-ἐν (en)-in) love-ἀγάπῃ (agape)-love, (i.e. affection, benevolence, brotherly love)), may grow up-αὐξήσωμεν (auxesomen)-to increase, grow) into-εἰς (eis)-into) him-αὐτὸν (auton)-himself) in all things-πάντα (panta)-all, every, the whole) which-ὅς (hos)-who) is-ἐστιν (estin)-'to be') the-ἡ (he)-the) *head-κεφαλή (kephale)-properly: the head, (Metaphorically: anything supreme, chief, prominent; of persons, master, lord)), even Christ-Χριστός (Christos)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ)):”
*example of Greek word: ἁγίων (hagion)-Saints click: Romans 15:26
*example of Greek word: διακονίας-of the ministry click: 2 Corinthians 9:1 (ministering)
*example of Greek word: οἰκοδομὴν (oikodomen)-the edifying click: Ephesians 4:1
*example of Greek word: ἑνότητα (henoteta)-unity click: Ephesians 4:3
*example of Greek word: ἐπιγνώσεως (epignoseos)-knowledge click: 2 Peter 1:3
*example of Greek word: τέλειον (teleion)-a perfect click: Colossians 1:2
*example of Greek word: μέτρον (metron)-the measure click: Ephesians 4:
*example of Greek word: πληρώματος (pleromatos)-fulness click: Ephesians 1:10
*example of Greek word: πανουργίᾳ-cunning craftiness click: 2 Corinthians 11:3 (subtilty)
*example of Greek word: πλάνης (planes)-deceive click: 1 John 4:6 (error)
*example of Greek word: κεφαλή (kephale)-head click: 1 Corinthians 11:3
gave-ἔδωκε: Verb, Aorist, Active, Indicative, 3rd Person, Singular: And he ["gives"] some, Apostles: and some, Prophets: and some, Evangelists: and some, Pastors, and Teachers: For the perfecting
of the Saints: Adjective, Genitive, Plural, Masculine: ["HOLY-ones"], for the work of the ministry, for the edifying of the body of Christ: Till we all
come-καταντήσωμεν: Verb, Aorist, Active, Subjunctive, 1st Person, Plural: ["WE-SHOULD-BE-attainING"] in the
the unity-ἑνότητα: Noun, Accusative, Singular, Feminine: ["ONEness"//"unity"] of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ: That
we henceforth be-ὦμεν: Verb, Present, (No voice stated), Subjunctive, 1st Person, Plural: ["WE-MAY-BE"] no more children,
tossed to and fro-κλυδωνιζόμενοι: Verb, Present, Middle or Passive Deponent, Participle, Nominative, Plural, Masculine: ["beING-SURGizED"//"surging-hither-and-thither"], and
carried about with-περιφερόμενοι: Verb, Present, Passive, Participle, Nominative, Plural, Masculine: [being-carried-about"] every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive: But
speaking the truth-ἀληθεύοντες: Verb, Present, Active, Participle, Nominative, Plural, Masculine: ["beING-TRUE"] in love,
may grow up-αὐξήσωμεν: Verb, Aorist, Active, Subjunctive, 1st Person, Plural: ["WE-SHOULD-BE-GROWING"] into him in all things which
is-ἐστιν: Verb, Present, (No voice stated), Indicative, 3rd Person, Singular: ["IS"] the head, even Christ:
For-πρὸς (pros)-toward, in consideration of) the-τὸν (ton)-the) perfecting-καταρτισμὸν (katartismon)-complete adjustment, complete furnishing, equipping) of the-τῶν (ton)-the) Saints-ἁγίων (hagion)-set apart, separate, holy),:
For the perfecting — in order to, or, for the sake of; completing of the saints — Both in number, and in the various branches of true Christianity, namely, in the knowledge of all Christian doctrines, the possession of all Christian graces, the enjoyment of all Christian privileges, the performance of all Christian duties. Now in order to the attainment of these ends, and thereby the completing the Christian character of each individual member of the church, and of all in general, he appointed the sundry officers above named, whether ordinary or extraordinary, (several of the latter having left their writings for the instruction of the faithful in all ages,)-(Joseph Benson's Commentary).
For the perfecting of the saints - On the meaning of the word rendered here as "perfecting"- καταρτισμὸν katartismon- see the notes on 2 Corinthians 13:9. It properly refers to "the restoring of anything to its place;" then putting in order, making complete, etc. Here it means that these various officers were appointed in order that everything in the church might be well arranged, or put into its proper place; or that the church might be "complete." It is that Christians may have every possible advantage for becoming complete in love, and knowledge, and order.-(Barnes' Notes).
for the work of the ministry; gifts are given unto men by Christ to qualify them for it: the preaching of the Gospel is a work, and a laborious one, and what no man is sufficient for of himself; it requires faithfulness, and is a good work, and when well performed, those concerned in it are worthy of respect, esteem, and honour; and it is a ministering work, a service and not dominion:-(Gill's Exposition).
In these verses is set forth the purpose of the Lord in the sending forth of apostles, prophets, evangelists and elders, mentioned in the preceding verse, that purpose being the building up of the body of Christ, which is the church. But the passage goes dramatically beyond that. It is not apostles, etc., alone who are to do the ministering in the Lord's church. "Perfecting of the saints unto the work of ministering" means that: Not only those called apostles, prophets, evangelists and pastor-teachers, but the entire church should be engaged in spiritual labor. The universal priesthood of believers is stressed here.-(Coffman Commentaries).
For In order to: a different Greek word from the two fors following. This perfecting or fitting the saints is for two things: first, for a (not the) work of service, (not an official ministry,) so as to be a true working Church in all temporal, benevolent, and spiritual matters; and second, for the building up the Church, so that it be at once a strong edifice, and that edifice the body of Christ. The figures of architecture and of anatomy are blended.-(Whedon's Commentary).
Till-μέχρι (mechri)-as far as, until, unto, (i.e. up to a certain point)) we all-πάντες (pantes)-all, every:—plural) come-καταντήσωμεν (katantesomen)-to come down on or against, (i.e. attain (to)) //in-εἰς (eis)-into) the-τὴν (ten)-the) unity-ἑνότητα (henoteta)-unity, (i.e. oneness)) (Or, into the unity) of the-τῆς (tes)-of the) faith-πίστεως (pisteos)-faith, faithfulness, steadfastness), and-καὶ (kai)-and, also) of the-τῆς (tes)-of the) knowledge-ἐπιγνώσεως (epignoseos)-full knowledge, (i.e. by implication: full discernment, acknowledgement)) of the-τοῦ (tou)-of the) Son-υἱοῦ (huiou)-son, offspring, (of Jesus as God’s son)) of-τοῦ (tou)-of the) God-Θεοῦ (Theou)-God, (i.e. the supreme Divinity)), unto-εἰς (eis)-into, to) a perfect-τέλειον (teleion)-ended, complete, (i.e. of full age, mature)) man-ἄνδρα (andra)-a man), unto-εἰς (eis)-into) the measure-μέτρον (metron)-a measure (of length or capacity)) of the //stature-ἡλικίας (helikias)-greatness, length, (i.e. age, maturity)) (Or, age) of the-τοῦ (tou)-of the) fulness-πληρώματος (pleromatos)-fullness) of-τοῦ (tou)-of the) Christ-Χριστοῦ (Christou)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ)):
The thought of the unity of the Church is much in the Apostle’s mind in this epistle. It is set forth in many places by his two favourite metaphors of the body and the temple, by the relation of husband and wife and by the family. It is contemplated in its great historical realisation by the union of Jew and Gentile in one whole. In the preceding context it is set forth as already existing, but also as lying far-off in the future. The chapter begins with an earnest exhortation to preserve this unity and with an exhibition of the oneness which does really exist in body, spirit, hope, lord, faith, baptism. But the Apostle swiftly passes to the corresponding thought of diversity. There are varieties in the gifts of the one Spirit; whilst each individual in the one whole receives his due portion, there are broad differences in spiritual gifts.-(MacLaren).
There are then two regions in which this unity is to be realised. unity of the faith, and of the knowledge of the Son of God: These are expressed by the great words, ‘the unity of the faith and knowledge of the Son of God.’ These words are open to a misunderstanding, as if they referred to a unity as between faith and knowledge; but it is obvious to the slightest reflection that what is meant is the unity of all believers in regard to their faith, and in regard to their knowledge. It is to be noted that the Apostle has just said that there is one faith, now he points to the realisation of that oneness as the very end and goal of all discipline and growth.-(MacLaren).
Paul gives no clear definition here of the time when the one body of Christian believers should have attained to the unity of the faith and knowledge of the Son of God, and the question may not have presented itself to him. It may appear that in view of the immediate context he regards the goal as one to be reached in our present life, or it may be that he is thinking rather of the Future, when the Master ‘should bring together every joint and member and mould them into an immortal feature of loveliness and perfection.’ But the time at which this great ideal should be attained is altogether apart from the obligation pressing upon us all, at all times, to work towards it. Whensoever it is reached it will only be by our drawing ‘nearer, day by day, each to his brethren, all to God,’ or rather, each to God and so all to his brethren-(MacLaren).
But the Apostle speaks of ‘a perfect man’ in the singular and not of ‘men’ in the plural, as he has already described the result of the union of Jew and Gentile as being the making ‘of twain one new man.’ This remarkable expression sets forth, in the strongest terms, the vital unity which connects all members of the one body so closely that there is but one life in them all. There are many members, but one body. Their functions differ, but the life in them all is identical. The eye cannot say to the hand, ‘I have no need of thee,’ nor again the head to the feet, ‘I have no need of you.’ Each is necessary to the completeness of the whole, and all are necessary to make up the one body of Christ. It is His life which manifests itself in every member and which gives clearness of vision to the eye, strength and deftness to the hand. He needs us all for His work on the world and for His revelation to the world of the fulness of His life.-(MacLaren).
The fulness of Christ is the fulness which belongs to Him, or that of which He is full. All which He is and has is to be poured into His servants, and when all this is communicated to them the goal will be reached. We shall be full-grown men, and more wonderful still, we all shall make one perfect man, and individual completenesses will blend into that which is more complete than any of these, the one body, which corresponds to the measure of the stature of the fulness of Christ.-(MacLaren).
The knowledge of the Son of God — A trite understanding of the mystery of the incarnation; why God was manifest in the flesh, and why this was necessary in order to human salvation. Unto a perfect man — εις ανδρα τελειον. One thoroughly instructed; the whole body of the Church being fully taught, justified, sanctified, and sealed.-(Adam Clarke Commentary).
Till we all come to a perfect man, in age, in wisdom, and christian experience; or to use the words of St. John, till we become fathers [(that is, mature, grown)] in Christ, having known him that is from the beginning. Those are fathers, the support and ornament of the church, who are not tossed about with every novelty of doctrine, but stand as pillars in the temple of God.-(Sutcliffe's Commentary).
To the measure of the stature of the fulness of Christ — To that maturity of age and spiritual stature wherein we shall be filled with Christ, so that he will be all in all.-(Wesley's Explanatory).
But-δὲ (de)-now, but, further) //speaking the truth-ἀληθεύοντες (aletheuontes)-to speak truly, or the truth:—speak (tell) the truth) (Or, being sincere) in-ἐν (en)-in) love-ἀγάπῃ (agape)-love, (i.e. affection, benevolence, brotherly love)), may grow up-αὐξήσωμεν (auxesomen)-to increase, grow) into-εἰς (eis)-into) him-αὐτὸν (auton)-himself) in all things-πάντα (panta)-all, every, the whole) which-ὅς (hos)-who) is-ἐστιν (estin)-'to be') the-ἡ (he)-the) head-κεφαλή (kephale)-properly: the head, (Metaphorically: anything supreme, chief, prominent; of persons, master, lord)), even Christ-Χριστός (Christos)-"anointed", (i.e. the Messiah, an epithet of Jesus:—Christ)):
But speaking the truth in love - Margin, "being sincere." The translation in the text is correct - literally, "truthing in love" - ἀληθεύοντες alētheuontes. Two things are here to be noted: (1) The truth is "to be spoken" - the simple, unvarnished truth. This is the way to avoid error, and this is the way to preserve others from error. In opposition to all trick, and art, and cunning, and fraud, and deception, Christians are to speak the simple truth, and nothing but the truth. (2) the second thing is, that the truth should be spoken "in love." There are other ways of speaking truth. It is sometimes spoken in a harsh, crabby, sour manner, which does nothing but disgust and offend When we state truth to others, it should he with love to their souls, and with a sincere desire to do them good. When we admonish a brother of his faults, it should not be in a harsh and unfeeling manner, but in love. Where a minister pronounces the awful truth of God about depravity, death, the judgment, and future woe, it should be in love. It should not be done in a harsh and repulsive manner; it should not he done as if he rejoiced that people were in danger of hell, or as if he would like to pass the final sentence; it should not be with indifference, or in a tone of superiority. And in like manner, if we go to convince one who is in error, we should approach him in love. We should not dogmatize, or denounce, or deal out anathemas. (Barnes' Notes).
Into him which is the head, even Christ; our growth must be with respect to Christ our Head, as the end of it; we must grow in our acknowledgment of him, and dependence on him, as he by whom we are influenced, and from whom all our proficiency and strength proceeds; so that whatever increase we make, must tend not to the magnifying ourselves, but exalting our Head.-(Matthew Poole).
may grow up into him in all things which is the head, even "Christ": the work of grace upon the soul is a gradual work, and an increase of this in the exercise of faith, hope, love, and spiritual knowledge, is a growth; and this is a growth in all things, in all grace, as in those mentioned, so in others, as humility, patience, self-denial, resignation of the will to the will of God, and especially the knowledge of Christ; for it is a growing into him, from whom souls receive all their grace and increase of it; for he is the head of influence to supply them, as well as the head of eminence to protect them; see Ephesians 1:22 and now the preaching of the Gospel, or the sincere speaking of the truth, is the instrumental means of such growth.-(Gill's Exposition).
But, speaking the truth in love — The truth recommended by the apostle is the whole system of Gospel doctrine; this they are to teach and preach, and this is opposed to the deceit mentioned above. This truth, as it is the doctrine of God's eternal love to mankind, must be preached in love. Scolding and abuse from the pulpit or press, in matters of religion, are truly monstrous. He who has the truth of God has no need of any means to defend or propagate it, but those which love to God and man provides. Grow up into him — This is a continuance of the metaphor taken from the members of a human body receiving nourishment equally and growing up, each in its due proportion to other parts, and to the body in general. The truth of God should be so preached to all the members of the Church of God, that they may all receive an increase of grace and life; so that each, in whatever state he may be, may get forward in the way of truth and holiness. In the Church of Christ there are persons in various states: the careless, the penitent, the lukewarm, the tempted, the diffident, the little child, the young man, and the father. He who has got a talent for the edification of only one of those classes should not stay long in a place, else the whole body cannot grow up in all things under his ministry.-(Adam Clarke Commentary).
Speaking the truth Not only speaking, but in every respect being and acting in truth; or, to coin a precisely parallel participle, truthing in love. As all these isms [(a distinctive practice, system, or philosophy)] are systems of untruth, let us be embodied truth bathed in love: for in this trueness in love is not only firmness but growth, both individual and churchly.-(Whedon's Commentary).
Scrivener's Textus Receptus 1894
39 Εἶπε δὲ παραβολὴν αὐτοῖς, Μήτι δύναται τυφλὸς τυφλὸν ὁδηγεῖν; οὐχὶ ἀμφότεροι εἰς βόθυνον πεσοῦνται; 40 οὐκ ἔστι μαθητὴς ὑπὲρ τὸν διδάσκαλον αὐτοῦ· κατηρτισμένος δὲ πᾶς ἔσται ὡς ὁ διδάσκαλος αὐτοῦ.
39 “And he spake-Εἶπε (Eipe)-to speak, tell, declare) a parable-παραβολὴν (parabolen)-a parable, similitude, (i.e. comparison)) unto them, Can-δύναται (dunatai)-to be able, have power) the blind-τυφλὸς (tuphlos)-properly: blind, (by analogy: blind:—physically or mentally)) lead-ὁδηγεῖν (hodegein)-to lead the way, (i.e. guide)) the blind-τυφλὸν (tuphlon)-properly: blind, (by analogy: blind:—physically or mentally))? Shall they not both fall-πεσοῦνται (pesountai)-to fall) into-εἰς (eis)-into) *the ditch-βόθυνον (bothunon)-deep place, pit)? 40 The disciple-μαθητὴς (mathetes)-taught or trained one, (i.e. learner)) is-ἔστιν (estin)-'to be') not-οὐκ (ouk)-no, not) above-ὑπὲρ (huper)-over, above, more than (i.e. superior to)) his-αὐτοῦ (autou)-of him) *master-διδάσκαλον (didaskalon)-teacher, instructor): but-δὲ (de)-yet, but) every one-πᾶς (pas)-each, every) //*that is perfect-κατηρτισμένος (katertismenos)-to fit thoroughly, adjust:—fit, frame, mend, (make) perfect(-ly join together), prepare, restore)) shall be-ἔσται (estai)-to be') as-ὡς (hos)-as, (i.e. in like manner (just) as)) his-αὐτοῦ (autou)-of him) master-διδάσκαλος (didaskalos)-teacher, instructor) (Or, shall be perfected as his master).”
*example of Greek word: βόθυνον (bothunon)-the ditch click: Matthew 12:11
*example of Greek word: διδάσκαλον (didaskalon)-master click: Matthew 9:11
*example of G2675: (κατηρτισμένος-that is perfect) click: 1 Corinthians 1:10 (κατηρτισμένοι-perfectly joined together)
he spake-Εἶπε: Verb, Second-Aorist, Active, Indicative, 3rd Person, Singular: And ["He-said"//"he-told"] a parable unto them,
Can-δύναται: Verb, Present, Middle or Passive Deponent, Indicative, 3rd Person, Singular: ["IS-ABLE"//"can"] the blind
lead-ὁδηγεῖν: Verb, Present, Active, Infinitive: ["TO-BE-WAY-LEADING"//"to-be-guiding"] the blind? Shall they not both
fall-πεσοῦνται: Verb, Future, Middle or Passive Deponent, Indicative, 3rd Person, Plural: ["SHALL-BE-FALLING"] into the ditch? The disciple
is-ἔστιν: Verb, Present, (No voice stated), Indicative, 3rd Person, Singular: ["IS"] not above his master: but every one
that is perfect-κατηρτισμένος: Verb, Perfect, Passive, Participle, Nominative, Singular, Masculine: ["HAVING-been-DOWN-EQUIPPED"//"having-been-adjusted]
shall be-ἔσται: Verb, Future, (No voice stated), Indicative, 3rd Person, Singular: ["SHALL-BE"] as his master.
Can-δύναται (dunatai)-to be able, have power) the blind-τυφλὸς (tuphlos)-properly: blind, (by analogy: blind:—physically or mentally)) lead-ὁδηγεῖν (hodegein)-to lead the way, (i.e. guide)) the blind-τυφλὸν (tuphlon)-properly: blind, (by analogy: blind:—physically or mentally))?:
The figure of the blind man setting himself up as a guide was evidently in the Lord's mind as a fair representation of the present thought-leaders of the people (the Pharisees). This is evident from the imagery of the beam and mote which follows (vers. 41, 42). Can these blind guides lead others more ignorant and blind too? What is the natural result? he asks; will not destruction naturally overtake the blind leader and the blind led? Both will, of course, end by falling into the ditch. Luke 6:39.-(Pulpit Commentary).
Can the blind lead the blind? — This appears to have been a general proverb, and to signify that a man cannot teach what he does not understand. This is strictly true in spiritual matters. A man who is not illuminated from above is utterly incapable of judging concerning spiritual things, and wholly unfit to be a guide to others. Is it possible that a person who is enveloped with the thickest darkness should dare either to judge of the state of others, or attempt to lead them in that path of which he is totally ignorant! If he do, must not his judgment be rashness, and his teaching folly? - and does he not endanger his own soul, and run the risk of falling into the ditch of perdition himself, together with the unhappy objects of his religious instruction?-(Adam Clarke Commentary).
And he spake a parable, &c. Our Lord sometimes used parables, when he know plain and open declarations would too much inflame the passions of his hearers. It is for this reason that he uses this parable. Can the blind lead the blind Can the scribes [(or, false teachers/guides)] teach this way, which they know not themselves? Will not they and their scholars perish together?-(Joseph Benson's Commentary).
The disciple-μαθητὴς (mathetes)-taught or trained one, (i.e. learner)) is-ἔστιν (estin)-'to be') not-οὐκ (ouk)-no, not) above-ὑπὲρ (huper)-over, above, more than (i.e. superior to)) his-αὐτοῦ (autou)-of him) master-διδάσκαλον (didaskalon)-teacher, instructor):
The disciple, &c.—that is, "The disciple aims to come up to his master, and he thinks himself complete when he does so: if you then be blind leaders of the blind, the perfection of one's training under you will only land him the more certainly in one common ruin with yourselves."-(Jamieson Fausset Brown).
The disciple is not above his master,.... Or "more excellent", as the Syriac, Arabic, and Persic versions render it; that is, in learning and knowledge; if the master is ignorant, the scholar will be so too; and thus it is with teachers, and their people under their care; if the leaders are blind and ignorant, those under their instructions will remain so likewise. These words are an illustration of the preceding parable, and are used to another purpose here than in Matthew 10:24. -(Gill's Exposition).
The disciple is not above his master Can they make their disciples any better than themselves? If the master be ignorant, foolish, and wicked, will not the scholar, or disciple, be so likewise? (Benson Commentary).
Disciple… master A similar expression, but for a different purpose, occurs in Matthew 10:25. Here the inferiority of the servant is affirmed in regard to his moral perfection; there it is mentioned to show that the servant must expect persecutions as well as his master.-(Whedon's Commentary).
the disciple is not above his master, none must look to learn of another more than the teacher knoweth himself. But it is better applied to Christ, and is as much as if our Lord had said, I am your Master, you are my disciples, and by that relation engaged to learn of me, and to follow me. I have taught you no more than I am ready to practise; I am merciful, I forgive, I give, looking for nothing again. I do not look that you should do any thing above me, any thing as to which I have not set you, or shall not set you, an example; but your perfection lieth in coming as near to me as you can, in being as your Master.-(Matthew Poole).
but-δὲ (de)-yet, but) every one-πᾶς (pas)-each, every) //that is perfect-κατηρτισμένος (katertismenos)-to fit thoroughly, adjust:—fit, frame, mend, (make) perfect(-ly join together), prepare, restore)) shall be-ἔσται (estai)-to be') as-ὡς (hos)-as, (i.e. in like manner (just) as)) his-αὐτοῦ (autou)-of him) master-διδάσκαλος (didaskalos)-teacher, instructor) (Or, shall be perfected as his master).:
but every one that is perfect shall be as his master. The Vulgate Latin reads it, "every one shall be perfect if he is as his master"; that is, if his master is a man of general learning, and a complete scholar, if he is like him, he will be so too: the Persic version renders it, "every disciple that desires perfection shall be as his master": whoever is ambitious of being a thorough scholar, and is diligent and industrious, by all ways and means, to obtain such a character, shall be even as good an one as his master, under whom he learns, and better he cannot well expect to be; and this is sufficient; and so the Ethiopic version renders it, "is it not enough that every one be as his master?" agreeably to Matthew 10:25 . Maimonides (i) has an expression much like this: "he that learns, shall not be greater than he of whom he learns, but shall be, "as he".'' Christ, in this last clause, seems to design his own disciples, who, when perfect in knowledge, which is not to be expected in this state, unless in a comparative sense, will be like himself.-(Gill's Exposition).
Every one that is perfect - The word rendered "is perfect" means sometimes to repair or mend, and is thus applied to mending nets, Matthew 4:21; Mark 1:19. Hence, it means to repair or amend in a moral sense, or to make whole or complete. Here it means, evidently, "thoroughly instructed" or "informed." The Christian should be like his Master [(Jesus Christ)]- holy, harmless, and undefiled, and separate from sinners. He should copy his example, and grow into the likeness of his Redeemer. Nor can any other be a Christian.-(Barnes' Notes).
Every one that is perfect — Or, thoroughly instructed, κατηρτισμενος: - from καταρτιζω, to adjust, adapt, knit together, restore, or put in joint. The noun is used by the Greek medical writers to signify the reducing a luxated or disjointed limb. It sometimes signifies to repair or mend, and in this sense it is applied to broken nets, Matthew 4:21; Mark 1:19; but in this place, and in Hebrews 13:21; 2 Timothy 3:17, it means complete instruction and information. Every one who is thoroughly instructed in Divine things, who has his heart united to God, whose disordered tempers and passions are purified and restored to harmony and order; every one who has in him the mind that was in Christ, though he cannot be above, yet will be as, his teacher - holy, harmless, undefiled, and separate from sinners. "The disciple who perfectly understands the rules and sees the example of his master, will think it his business to tread exactly in his steps, to do and suffer upon like occasions, as his master did: and so he will be like his master." WHITBY.-(Adam Clarke Commentary).
'Every one that is perfect [better rendered, that has been perfected] shall be as his master;' in other words, the pupils of these censorious, evil-judging, narrow-minded, bitter men will grow up - as they become perfected in this teaching - in their turn equally narrow-minded and bitter as their masters." The conclusion, felt though not expressed, of course, is, "But my followers must be something different to these; another and nobler spirit, nobler because more generous, must rule in their hearts."-(Pulpit Commentary).
But every one that is perfect — Or, perfected, as κατηρτισμενος means: that is, perfectly instructed by Christ’s doctrine, and perfectly renewed by his grace: whose mind is fully enlightened, and his heart entirely changed: made wise unto salvation by God’s word, and endued with all the graces of his Spirit; shall be as his Master — Shall come to the measure of the stature of his Master’s fulness, shall be conformed to the image of God’s Son, and as he was, shall be in this world, 1 John 4:17.-(Benson Commentary).
Every one that is perfect.—Better, every one that is perfected. The marginal rendering, “Every one shall be perfected,” is hardly tenable grammatically The implied thought is that the disciple or scholar who has been perfected by the education through which his Master has led him, will be like the Master in character and temper, i.e., in this special application of the maxim, will abstain from needless, or hasty, or uncharitable judgment.-(Ellicott's Commentary).
Westminster Leningrad Codex
אֵ֚לֶּה תֹּולְדֹ֣ת נֹ֔חַ נֹ֗חַ אִ֥ישׁ צַדִּ֛יק תָּמִ֥ים הָיָ֖ה בְּדֹֽרֹתָ֑יו אֶת־הָֽאֱלֹהִ֖ים הִֽתְהַלֶּךְ־נֹֽחַ׃
9 "These are the generations of Noah-נֹ֔חַ (nō-aḥ)-"rest", son of Lamech, and father of Shem, Ham, and Japheth): Noah was-הָיָ֖ה (hā-yāh)-to be, become, come to pass, exist) a just-צַדִּ֛יק (ṣad-dîq)-right, righteous, just) man, and //perfect-תָּמִ֥ים (tā-mîm)-perfect, plain, whole, complete, entire) (Or, upright) in his generations-בְּדֹֽרֹתָ֑יו (bə-ḏō-rō-ṯāw;)-circle, generation, period, (properly: a revolution of time, i.e. an age or generation), and Noah walked-הִֽתְהַלֶּךְ (hiṯ-hal-leḵ-)-to go on habitually or up and down) with God."
was-הָיָ֖ה: Verb, qal, perfect, third person, masculine, singular: These are the generations of Noah: Noah ["he-became"] a just man and perfect in his generations, and Noah
walked-הִֽתְהַלֶּךְ: Verb, hithpael, perfect, third person, masculine, singular: ["he-walked"] with God.
***The word “righteous” [just] (ṣaddiq), which occupies such an important place in Biblical Theology, occurs here for the first time. The sense of “rectitude,” or “uprightness,” may be derived from a root-idea of “straightness.” It is used of Noah again in Genesis 7:1 : in Ezekiel 14:14;
Ezekiel 14:20 Noah is mentioned, with Daniel and Job, as pre-eminent for “righteousness.” Cf. also Sir 44:17, “Noah was found perfect and righteous; in the season of wrath he was taken in exchange for the world,” and 2 Peter 2:5, “Noah … a preacher of righteousness.” The word “perfect” (LXX τέλειος, Lat. perfectus) means “without flaw.” As a ritual term used of an animal for sacrifice, “perfect” would mean “free from blemish.” Transferred to morals, it denotes “integrity,” as in the account of Job (Job 1:1). in his generations] viz. amongst the people of his own generation, a different word in the Heb. from the one used in “these are the generations.” It denotes the members of one family, dwelling together, e.g. grandfather, father, son. walked with God] See note on Genesis 5:22-24. The account of Noah as “righteous,” “perfect,” and “walking with God,” embraces three aspects of the good and devout character, justice, purity, holiness.-(Cambridge BSC).
***A just man, and perfect. These words are to be taken either, 1.) Jointly, q.d. he was righteous, not only in appearance, or in part, but perfectly, in all respects, towards God and men; or sincerely and truly. Or, 2.) Distinctly, q.d. he was for his state and condition just before God, which was by faith, Hebrews 11:7, by which every just man lives, Romans 1:17, and perfect, i.e. upright and unblamable in the course of his life among the men of his age, as it follows; in his generations. This is spoken either, 1. Diminutively; he was so comparatively to the men that then lived, who were very bad; though otherwise even Noah had many infirmities, so that he also had not been saved but for God’s grace and mercy, Genesis 6:8. Or, 2. By way of amplification and commendation; he was good in bad times, in spite of all evil counsels or examples. He saith generations, in the plural number, to show that as he lived in two generations, one before the flood, and another after it, so he continued uncorrupted in both of them.-(Matthew Poole).
***Noah was a just man Justified before God by faith in the promised Seed; for he was an heir of the righteousness which is by faith, Hebrews 11:7. He was sanctified, and had right principles and dispositions implanted in him; and he was righteous in his conversation, one that made conscience of rendering to all their due, to God his due, and to men theirs. And he walked with God, as Enoch had done before him: in his generation Even in that corrupt, degenerate age. It is easy to be religious when religion is in fashion; but it is an evidence of strong faith to swim against the stream, and to appear for God when no one else appears for him: so Noah did, and it is upon record to his immortal honour.-(Joseph Benson Commentary).
***He walked with God— See ch. Genesis 5:22. lived as if ever in his sight, and consequently in the most exact discharge of all duties to the Lord; both in a private manner, and as a prophet, or preacher of righteousness.-(Thomas Coke Commentary).
***Noah was a just man and perfect in his generations.—“Just” is, literally, righteous, one whose actions were sufficiently upright to exempt him from the punishment inflicted upon the rest of mankind. “Perfect” means sound, healthy, and conveys no idea of sinlessness. [(But rather,)] It answers to the Latin integer, whence our word integrity, and not to perfectus.-(Ellicott's Commentary).
Scrivener's Textus Receptus 1894
25 ἧς ἐγενόμην ἐγὼ διάκονος, κατὰ τὴν οἰκονομίαν τοῦ Θεοῦ τὴν δοθεῖσάν μοι εἰς ὑμᾶς, πληρῶσαι τὸν λόγον τοῦ Θεοῦ, 26 τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν· νυνὶ δὲ ἐφανερώθη τοῖς ἁγίοις αὐτοῦ, 27 οἷς ἠθέλησεν ὁ Θεὸς γνωρίσαι τίς ὁ πλοῦτος τῆς δόξης τοῦ μυστηρίου τούτου ἐν τοῖς ἔθνεσιν, ὅς ἐστι Χριστὸς ἐν ὑμῖν, ἡ ἐλπὶς τῆς δόξης 28 ὃν ἡμεῖς καταγγέλλομεν, νουθετοῦντες πάντα ἄνθρωπον, καὶ διδάσκοντες πάντα ἄνθρωπον ἐν πάσῃ σοφίᾳ, ἵνα παραστήσωμεν πάντα ἄνθρωπον τέλειον ἐν Χριστῷ Ἰησοῦ 29 εἰς ὃ καὶ κοπιῶ, ἀγωνιζόμενος κατὰ τὴν ἐνέργειαν αὐτοῦ, τὴν ἐνεργουμένην ἐν ἐμοὶ ἐν δυνάμει.
25 “Whereof I am made-ἐγενόμην (egenomen)-to become) a Minister-διάκονος (diakonos)-deacon, labourer, ministrant, servant), according to-κατὰ (kata)-according to, in accord with) the