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BY WILLIE WONG
1.) Mat 5:48, “Therefore you shall be perfect, as your Heavenly Father is perfect.”
The Lord Jesus sets a goal and makes the highest demand on His followers, “Therefore you shall be perfect, as your Heavenly Father is perfect.”
Perfect in Greek is teleios which means “wanting nothing necessary to completeness” (Strong’s Concordance); full; mature; complete mental and moral character; — which occurs 19 times in the New Testament. According Collins Dictionary, “Something that is perfect is as good as it could possibly be.”
The concept of perfection does not belong to mankind, only God is perfect.
Do you want to know what is perfect? Is there anything which is perfect?
No Christian or Saint of right mind would claim to be perfect. Nobody is perfect, much less as our Heavenly Father. You may be disappointed in your spouse, your family and your friends. Mankind is not perfect.
Verse 48. – In Luke 6:36, “Be ye merciful, even as your Father is merciful,” we have certainly a reminiscence of the same saying, and, almost as certainly, from the smoothing away of difficulties, a less original form of it. Be ye therefore perfect; Revised Version, ye therefore shall be perfect (ἔσεσθε οϋν ὑμεῖς τέλειοι). The form is based on Deuteronomy 18:13, τέλειος ἔσῃ. While the introduction of ὑμεῖς emphasizes the contrast between Christ’s disciples and those who followed the usual deduction from the Law, the position of ἔσεσθε (reversing that of Deuteronomy) shows that still greater emphasis is placed on their “perfection” as something to be attained. Also, while in the parallel passage of Luke the stress is upon the change that must take place (γὶνεσθε) – unless, as is possible, it has the simple meaning “show yourselves” (cf. ver. 45, note) – in Matthew the possibility or even the certainty of attaining it is definitely stated. You shall make this your aim, and shall attain to it. Therefore. A deduction from the principle laid down in vers. 44-47. From the consideration of the example of your Father, and of the insufficiency of being like publicans and heathen. Perfect (τέλειοι). In the Gospels here and Matthew 19:21 only. The word denotes those who have attained the full development of innate powers, in contrast to those who are still in the undeveloped state – adults in contrast to children. Thus the thought here is – Ye shall be satisfied with, and shall attain to, no lower state than that of maturity. But what is it as to which they shall be mature? Surely not the whole Law as illustrated by all the examples since ver. 21; for vers. 31, 32 are excluded by the comparison with God immediately following. It must be the subject with which the sentence is closely connected, vers. 44-47 (cf. Meyer); love to others even though they have done you wrong. In this respect, viz. love to others, you shall admit, says our Lord, no lower ideal than that of’ maturity, even such maturity as is found in him who sends sun and rain on all alike. Some (Augustine, Trench) have seen in this a merely relative maturity, itself capable of further development; but the subject rather demands absolute and final maturity. This does not imply that man will ever have such fulness of love as the Father has, but that he will fully and completely attain to that measure of love to which he as a created being was intended to attain. It may, however, be in accordance with true exegesis to see, with Weiss, for such apparently is his meaning, also an indication of further teaching – the nature of the revelation made known by Christ. For whereas “the fundamental commandment” of the Old Testament, “Ye shall be holy; for I am holy” (Leviticus 11:44, 45), was the more negative thought of God’s exaltation above the impurity of created beings, our Lord now puts forth “the positive conception of the Divine perfection, whose nature is all-embracing, self-sacrificing love. And in place of the God, for ever separated from his polluted people by his holiness, to whom they can only render themselves worthy of approach through the most anxious abstinence from all impurity, and by means of the statutes for purification contained in the Law, there is on the ground of this new revelation the Father in heaven, who stoops to his children in love, and so operates that they must and can be like him” (Weiss, ‘Life,’ 2:156). The simple and straightforward meaning of the verse, however, is this – You shall take no lower standard in love to enemies than God shows to those who ill treat him, and you shall, in fact, attain to this standard. Upon this (for the limitation of the meaning to one point makes no real difference) there arises the question which has been of so much importance in all ages of the Church – What is the measure of attainment that is really possible for Christ’s disciples upon earth? ought they not to expect to live perfect lives? But the text gives no warrant for such an assertion. No doubt it says that attainment to maturity – to perfection according to creaturely limits – is eventually possible. That is implied in ἔσεσθε (vide supra). But when this attainment can be made is not stated. Many will, indeed, affirm that, as our Lord is giving directions to his disciples concerning things in this life, the attainment also is affirmed to be possible in this life. But this by no means follows. Christ gives the command, and by the form of it implies that it shall be carried out to the full. But this is quite consistent with the conception of a gradually increasing development of love which, in fact will attain maturity, a state in which God’s love has ever been; but not immediately and not before the final completion of all Christ’s work in us. The words form, indeed, a promise as well as a command, but the absence of a statement of time forbids us to claim the verse as a warrant for asserting that the τελειότης referred to can be attained in this life. Trench (‘Syr.,’ § 22.) explains the passage by saying that the adjective is used the first time in a relative, and the second time in an absolute, sense. But this does not seem as probable as the interpretation given above, according to which the adjective is in both cases used absolutely. His following words, however, deserve careful attention. “The Christian shall be ‘ perfect,’ yet not in the sense in which some of the sects preach the doctrine of perfection, who, so soon as their words are looked into, are found either to mean nothing which they could not have expressed by a word less liable to misunderstanding; or to mean something which no man in this life shall attain, and which he who affirms he has attained is deceiving himself, or others, or both.” Even as your Father which is in heaven is perfect; Revised Version, as your heavenly Father is perfect; so the manuscripts. The epithet, ὁ οὐράνιος, is wanting in Luke, but Matthew wishes to lay stress on their Father’s character and methods being different from those of an earthly father. Observe again not “the Father” but your Father; nerving them to fulfil the summons to likeness to him (cf. ver. 16).”
2.) Deu 32:4, “The Rock! His work is perfect, for all His ways are just; A God of faithfulness and without injustice, Righteous and just is He.”
On the contrary, God is perfect. His work is perfect. His word is perfect. His will is perfect. God is perfect in everything.
The rock, or, a rock, as for the stability and everlastingness of his nature, and invincibleness of his power, so also for his fixedness and immutability in his counsels and promises and ways; so that if there shall be a sad change in your affairs from a high and prosperous to a calamitous and deplorable condition, as there will be, remember that this proceeds from yourselves, and from the change of your ways and carriages towards God, and not from God, in whom there is no variableness nor shadow of change, Jam 1:17.
His work is perfect; all his works and actions are unblamable, as being perfect, wise, and righteous, as it follows.
All his ways are judgment; all his administrations in the world, and particularly all his dealings with you, are managed with judgment and justice.
A God of truth, constant to his promises: you cannot accuse him of any levity or unfaithfulness towards you to this day.”
- ) 1Ch 12:38, “All of these, being men of war who helped in battle formation, came to Hebron with a perfect heart to make David king over all Israel; and all the rest of Israel also were of one mind to make David king.”
Ellicott’s Commentary for English Readers
- Conclusion of the list of 1Chronicles 12:23-37.
All these men of war.—Rather, All the above, being men of war, forming line of battle with whole heart, came to Hebron to make David king. The phrase “forming line of battle,” repeats the verb of 1Chronicles 12:3, and supplies its proper object (‘ôdĕrê ma’drãkhah, aciem struentes). The Hebrew indicates a stop at “line of battle;” it is better to put it after “with whole heart” (comp. 1Chronicles 12:33). “They formed in line with fearless intrepidity;” literally, corde integro.
And all the rest also of Israel, who did not appear personally at Hebron.—” The rest (shērîth) is a term used here only. The Hebrew says, “the remainder of Israel (was) one heart,” i.e., was unanimous. (Comp. 2Chronicles 30:12.)
Allowing the average for Issachar, the total of the warriors assembled at Hebron was upwards of 300,000. This will not surprise us if we bear in mind that in those days every able-bodied man was, as a matter of course, trained in the use of arms, and liable to be called out for the king,s wars. Thus “man” and “warrior” were almost convertible terms. The present gathering was not a parade of the entire strength of the nation; coınp. the 600,000 warriors of the Exodus, and the 1,300,000 of David’s census. The main difficulty—that of the relative proportions of the various tribal contingents—has been considered in the preceding Notes. The suggestions there made are, of course, uncertain, the fact being that we really do not know enough of the condition of the tribes at that epoch to justify us in pronouncing upon the relative probability of the numbers here assigned to them. That being so, it is a hasty and uncritical exaggeration to say that “it is absolutely inconceivable that the tribes near the place of meeting, notably that of Judah, should have furnised so small a contingent, while the figures are raised in direct proportion to the distance to be traversed” (Reuss).
4.) 1Ch 29:19, “and give my son Solomon a perfect
heart to keep Your commandments, Your testimonies, and Your statutes, and to do them all, and to build the temple for which I have made provision.”
1 Chronicles 29:19. And give unto Solomon my son a perfect heart — He had charged Solomon to serve God with a perfect heart, and now he prays to God to give him such a heart. He does not pray that God would make him rich, or great, or learned, but, what is infinitely more important, that he would make him sincerely and decidedly godly and righteous, devoted to God and his service, and steady and faithful therein. To keep thy commandments — Which David knew would not, could not, be kept by Solomon or any man, unless his heart was renewed by the grace of God, and made right with him. And to build the palace, &c. — Not only to observe the precepts of thy law in general, and do thy will in other respects, but in particular to accomplish thy design in building thee a temple, that he may perform that service with a single eye. For which I have made provision — By purchasing the place, (chap. 21.,) and providing for the expenses of the work. From this prayer of David, both for Solomon and the people, we may see, that even in those days, when there was so much of ceremony and external pomp in religion, and when the church of God was in its nonage, as the apostle states, (Galatians 4:1-3,) and in bondage under the elements of the world, yet the inward grace of God, or the operation of the Spirit on the human heart, was judged absolutely necessary to enable a man to keep the commandments of God. How much more then is the grace of God necessary to enable a man to walk according to the more pure and spiritual doctrines and precepts of Christianity, to love and embrace its holy promises, and live up to its more divine and heavenly privileges.”
5.) Ezr 7:12-13, “Artaxerxes, king of kings, to Ezra the priest, the scribe of the Law of the God of Heaven,
perfect peace. And now I have issued a decree that any of the people of Israel and their priests and the Levites in my kingdom who are willing to go to Jerusalem, may go with you.”
Cambridge Bible for Schools and Colleges
12. king of kings] title common in inscriptions of Persian monarchs. (Cf. of Nebuchadnezzar, Ezekiel 26:7; Daniel 2:37.) No mere hyperbole, when the great empire included so many subject kingdoms.
a scribe] R.V. the scribe.
the God of heaven] See note on Ezra 1:2.
perfect peace, and at such a time] R.V. perfect and so forth. The Aramaic word ‘perfect’, ‘g’mir’, occurs only here. The salutation, probably a lengthy affair, is here condensed and the sentence breaks off abruptly. The word ‘perfect’ refers to ‘the scribe’ Ezra and was probably the first of a series of complimentary epithets. So the Vulgate ‘doctissimo’. The A.V. understands the words of salutation, cf. 1 Esdras, ‘hail’ (χαίρειν). The LXX. ‘the word has been ended and the answer’ (τετέλεσται ὁ λόγος καὶ ἡ ἀπόκρισις) is completely at fault. Others render the word as an adverb (= ‘completely’), to be connected either with ‘the scribe’, or with the omitted words of salutation, i.e. the completely (learned) scribe’, or ‘full greetings’.
‘and so forth’, as in Ezra 4:10-11.
12–26. The contents of the letter are given in Aramaic.”
6.) Job 36:4, “For truly my words are not false;
One who is perfect in knowledge is with you.”
For truly my words shall not be false – This is designed to conciliate attention. It is a professed purpose to state nothing but truth. Even in order to vindicate the ways of God he would state nothing but what would bear the most rigid examination. Job had charged on his friends a purpose “to speak wickedly for God;” to make use of unsound arguments in vindicating his cause, (see the notes at Job 13:7-8), and Elihu now says that “he” will make use of no such reasoning, but that all that he says shall be founded in strict truth.
He that is perfect in knowledge is with thee – This refers undoubtedly to Elihu himself, and is a claim to a clear understanding of the subject. He did not doubt that he was right, and that he had some views which were worthy of their attention. The main idea is, that he was of “sound” knowledge; that his views were not sophistical and captious; that they were founded in truth, and were worthy, therefore. of their profound attention.”
- ) Job 37:16, “Do you know about the hovering of the clouds, the wonders of One who is perfect in knowledge.”
Dost thou know the balancings of the clouds? – That is, Dost thou know how the clouds are poised and suspended in the air? The difficulty to be explained was, that the clouds, so full of water, did not fail to the earth, but remained suspended in the atmosphere. They were poised and moved about by some unseen hand. Elihu asks what kept them there; what prevented their falling to the earth; what preserved the equilibrium so that they did not all roll together. The phenomena of the clouds would be among the first that would attract the attention of man, and in the early times of Job it is not to be supposed that the subject could be explained. Elihu assumes that they were held in the sky by the power of God, but what was the nature of his agency, he says, man could not understand, and hence, he infers that God should be regarded with profound veneration. We know more of the facts and laws respecting the clouds than was understood then, but our knowledge in this, as in all other things, is fitted only to exalt our conceptions of the Deity, and to change blind wonder into intelligent adoration.
The causes of the suspension of the clouds are thus stated in the Edinburgh Encyclopedia, Art. Meteorology: “When different portions of the atmosphere are intermixed so as to produce a deposition of moisture;” (compare the notes at Job 38:28), “the consequence will be the formation of a cloud. This cloud, from its increased specific gravity, will have a tendency to sink downward; and were the lower strata of the air of the same temperature with the cloud, and saturated with moisture, it would continue to descend until it reached the surface of the earth – in the form of rain, or what is commonly called mist. In general, however, the cloud in its descent passes through a warmer region, when the condensed moisture again passes into a vapor, and consequently ascends until it reaches a temperature sufficiently low to recondense it, when it will begin again to sink. This oscillation will continue until the cloud settles at the point where the temperature and humidity are such as that the condensed moisture begins to be dissipated, and which is found on an average to be between two and three miles above the surface of the earth.” By such laws the “balancing” of the clouds is secured, and thus is shown the wisdom of Him that is “perfect in knowledge.”The wondrous works of him that is perfect in knowledge – Particularly in the matter under consideration. He who can command the lightning, and hold the clouds suspended in the air, Elihu infers must be perfect in knowledge. To a Being who can do this, everything must be known. The reasoning of Elihu here is well-founded, and is not less forcible now than it was in the time of Job.”
8.) Psa 19:7, “The Law of the LORD is perfect, restoring the soul; the testimony of the LORD is sure, making wise the simple.”
Cambridge Bible for Schools and Colleges
7. The law of the Lord] Instruction, teaching, doctrine, are the ideas connected with the word torah, rendered law. See on Psalm 1:2. Like Jehovah’s work (Deuteronomy 32:4), and His way (Psalm 18:30), it is perfect, complete, flawless; without defect or error; a guide which can neither mislead nor fail. Observe that the name Jehovah now takes the place of God (Psalm 19:1); for we have entered the sphere of the special revelation to Israel.
converting the soul] Rather, as R.V., restoring the soul; refreshing and invigorating man’s true self (cp. Psalm 23:3); like food to the hungry (Lamentations 1:11; Lamentations 1:19); like comfort to the sorrowful and afflicted (Lamentations 1:16; Ruth 4:15).
the testimony] The ‘law,’ regarded as bearing witness to Jehovah’s will, and man’s duty (Exodus 25:16; Exodus 25:21). It is sure, not variable or uncertain. Cp. Psalm 93:5, Psalm 111:7.
the simple] A character often mentioned in Proverbs (Proverbs 1:4, &c.): the man whose mind is open to the entrance of good or evil. He has not closed his heart against instruction, but he has no fixed principle to repel temptation. He needs to be made wise. Cp. Psalm 119:130; 2 Timothy 3:15.
7–11. Yet more wonderful than this declaration of God’s glory, more beneficent than the sun’s life-giving light and heat, is Jehovah’s revelation of His will, which quickens and educates man’s moral nature. Its essential characteristics and its beneficent influences are described with an enthusiastic and loving admiration.
Note the peculiar rhythm of Psalm 19:7-9, in which each line is divided by a well-marked caesura. Cp. Lamentations 1:1 ff. See Introd. p. lx.”
9.) Sng 5:2, “I was asleep but my heart was awake.
A voice! My beloved was knocking:
‘Open to me, my sister, my darling,
My dove, my perfect one!
For my head is drenched with dew,
My locks with the dew drops of the night.’
Verse 2-ch. 8:4. – Part IV. REMINISCENCES OF LOVE DAYS. The bridegroom rejoicing in the bride. Verse 2. – The bride’s reminiscence of a love dream. I was asleep, but my heart waked, It is the voice of my beloved that knocketh, saying, Open to me, my sister, my love, my dove, my undefiled: for my head is filled with dew, my locks with the drops of the night. There is a resemblance between this account of what was apparently a dream, and that which is related in Song of Solomon 3:1-4; but the difference is very clear. In the former case the lover is represented as dismissed for a season, and then the relenting heart of the maiden sought after him and found him. In this case he “stands at the door and knocks,” coming in the night; and the maiden rises to open, but finds him gone, and so is drawn after him. The second dream is much more vivid and elaborate, and seems to be an imitation and enlargement of the other, being introduced apparently more for the sake of dwelling on the attractions of the beloved one and his preciousness in the eyes of the maiden than in self-reproach. Is it not possible that the poem originally concluded at Song of Solomon 5:1 with the marriage, and that the whole of the latter half was an amplification, either by Solomon himself, the author of the first half, or by some one who has entered into the spirit of the song? This would explain the apparent repetition, with the variations. But, at all events, the second part certainly is more from the standpoint of married life than the first. Hence the bride speaks at great length, which she does not in the earlier portion. Delitzsch thinks that this second love dream is intended to represent what occurred in early married life; but there are two objections to that – first, that the place is evidently a country residence; and secondly, that such an occurrence is unsuitable to the conditions of a royal bride. It is much more natural to suppose that the bride is recalling what occurred in her dream when the lover, having been sent away until the evening, as on the former occasion, returned, and in the night knocked at the door. “My heart waked” is the same as “My mind was active.” The “heart” in Hebrew is the inner man, both intellect and feeling. “I was asleep, but I was thinking” (cf. Cicero, ‘De Divinatione,’ 1:30). The lover has come off a long journey over the mountains, and arrives in the night time. The terms with which he appeals to his beloved are significant, denoting
(1) equal rank – my sister;
(2) free choice – my love;
(3) purity, simplicity, and loveliness – my dove;
(4) entire devotion, undoubting trust – my undefiled. Tammanthi, “my perfection,” as Arabic tam, teim, “one devoted to another.” as a servant.
Similar passages are quoted from heathen love poetry, as Anacreon, 3:10; Propertius, 1:16-23; Ovid, ‘Amor.,’ 3:19, 21. The simple meaning of the dream is that she is full of love by night and by day. She dreamed that she was back in her old country home, and that her lover visited her like a shepherd; and she tells how she sought him, to show how she loved him. When we are united to the Saviour with the bonds of a pledged affection, we lose the sense of self-reproach in the delight of fellowship, and can even speak of our own slowness and backwardness only to magnify his grace. We delight to acknowledge that it was his knocking that led us to seek after him, although we had to struggle with the dull heart; and it was not until it was moved by his approach, by his moving towards us, that we hastened to find him, and were full of the thought of his desirableness. There are abundant examples of this same interchange of affection in the history of the Church’s revivals and restorations. Song of Solomon 5:2.”
Sng 6:9-10, “But my dove, my perfect one, is unique:
She is her mother’s only daughter;
She is the pure child of the one who gave birth to her.
The young women saw her and called her blessed,
The queens and the concubines also, and they praised her, saying, ‘Who is this who looks down
like the dawn, as beautiful as the full moon, as pure as the sun, as awesome as an army with banners?”
Cambridge Bible for Schools and Colleges
9. but one] The one here is numerical in contrast to the 60 and 80: in the second clause of the verse one is qualitative, unica or unice delecta. As in ch. 2, he compares her to the women of the hareem, and intimates that she alone is worth them all.
the choice one] Heb. bârâh from bârar, ‘to separate,’ and hence ‘to purify.’ LXX, ἐκλεκτή. Here it is the former idea which predominates, the choice one, the darling of her mother, for the relation of mother and daughter is not one to which the idea of ‘purity’ is specially congruous. The only thing against this is that the adj. bar is not used in the O.T. in any sense but ‘pure’ or ‘clean’ (see Oxf. Lex.). But in 1 Chronicles 7:40 and elsewhere the verb is used in the sense of ‘to choose’ or ‘select.’ As the Song is late, but not so late as Chron. probably, it would not be unnatural that the later meaning should be found alongside the earlier in Song of Solomon 6:9-10 here.
The daughters saw her, and blessed her] Better, daughters, i.e. women, cp. Genesis 30:13 and Proverbs 31:29, saw her and called her happy. Cp. Proverbs 31:28, where the whole of this clause substantially occurs.
the queens and the concubines, and they praised her] Cp. ch. Song of Solomon 5:9, “O thou fairest among women.” On the hypothesis that the book is a mere collection of wedding songs, this statement that the women of Solomon’s hareem had seen and praised the Shulammite would be absurd. On our view, it would be quite natural, and unless the bride be brought in some such way as we suppose into connexion with Solomon’s court it is impossible to imagine how this verse could be true. Budde admits the difficulty, but gets over it in a very light-hearted fashion. He admits that a figure of speech which would permit the bridegroom who is called Solomon only because he is a bridegroom, to refer with scorn to the hareem of the actual Solomon, would be bold; but in a somewhat obscure sentence he says it hardly goes beyond what is possible in the circumstances as he supposes them to be. Few, we imagine, will be of that opinion.
Song of Solomon 6:9.”
10.) Isa 25:1, “LORD, You are my God; I will exalt You,
I will give thanks to Your name; for You have worked wonders, plans formed long ago, with
perfect faithfulness.”
O Lord, thou art my God – The prophet speaks, not in his own name, but in the name of the people that would be delivered from bondage. The sense is, that Yahweh had manifested himself as their covenant-keeping God; and that in view of his faithfulness in keeping his promises, they now had demonstration that he was their God.
I will exalt thee – A form of expression often used to denote praise Psalm 118:28; Psalm 145:1, meaning that the worshipper would exalt God in the view of his own mind, or would regard him as above all other beings and objects.
For thou hast done wonderful things – On the meaning of the Hebrew, פלא pel’ – ‘wonderful,’ see the note at Isaiah 9:6.
Thy counsels of old – Which were formed and revealed long since. The counsels referred to are those respecting the delivery of his people from bondage, which had been expressed even long before their captivity commenced, and which would be now completely and triumphantly fulfilled.
Are faithfulness – Have been brought to pass; do not fail.
And truth – Hebrew, אמן ‘omen – whence our word Amen. Septuagint, Γένοιτο Genoito – ‘Let it be.’ The word denotes that the purposes of God were firm, and would certainly be fulfilled.”
You will find mankind unfaithful in many ways, only God has perfect faithfulness.
11.) Isa 26:3, “The steadfast of mind You will keep in
perfect peace, because he trusts in You.”
Thou wilt keep him – The following verses to Isaiah 26:11, contain moral and religious reflections, and seem designed to indicate the resignation evinced by the ‘righteous nation’ during their long afflictions. Their own feelings they are here represented as uttering in the form of general truths to be sources of consolation to others.
In perfect peace – Hebrew as in the Margin, ‘Peace, peace;’ the repetition of the word denoting, as is usual in Hebrew, emphasis, and here evidently meaning undisturbed, perfect peace. That is, the mind that has confidence in God shall not be agitated by the trials to which it shall be subject; by persecution, poverty, sickness, want, or bereavement. The inhabitants of Judea had been borne to a far distant land. They had been subjected to reproaches and to scorn Psalm 137:1-9; had been stripped of their property and honor; and had been reduced to the condition of prisoners and captives. Yet their confidence in God had not been shaken. They still trusted in him; still believed that he could and would deliver them. Their mind was, therefore, kept in entire peace. So it was with the Redeemer when he was persecuted and maligned (1 Peter 2:23; compare Luke 23:46). And so it has been with tens of thousands of the confessors and martyrs, and of the persecuted and afflicted people of God, who have been enabled to commit their cause to him, and amidst the storms of persecution, and even in the prison and at the stake, have been kept in perfect peace.
Whose mind is stayed on thee – Various interpretations have been given of this passage, but our translation has probably hit upon the exact sense. The word which is rendered ‘mind’ (יצר yētser) is derived from יצר yâtsar to form, create, devise; and it properly denotes that which is formed or made Psalm 103:14; Isaiah 29:16, Hebrews 2:18. Then it denotes anything that is formed by the mind – its thoughts, imaginations, devices Genesis 8:21; Deuteronomy 31:21. Here it may mean the thoughts themselves, or the mind that forms the thoughts. Either interpretation suits the connection, and will make sense. The expression, ‘is stayed on thee,’ in the Hebrew does not express the idea that the mind is stayed on God, though that is evidently implied. The Hebrew is simply, whose mind is stayed, supported (סמוּך sâmûk); that is, evidently, supported by God. There is no other support but that; and the connection requires us to understand this of him.”
Jesus says, Jhn 14:27, “Peace I leave you, My peace I give you; not as the world gives, do I give to you. Do not let your hearts be troubled, nor fearful.” The Scripture cited describes what perfect peace is. How good to be Christians.
12.) Col 3:14, “In addition to all these things put on love, which is the perfect bond of unity.”
Love is the perfect bond of unity. This is eternal truth.
Cambridge Bible for Schools and Colleges
- above all these things] Or, “upon all these things.” Perhaps the words convey both the supreme importance of love, and its relation to other graces as their embracing bond; see just below. “Love is the outer garment” (rather, the girdle?) “which holds the others in their places” (Lightfoot).
put on] The words are supplied from Colossians 3:12.
charity] Or, love. See on ch. Colossians 1:4. Love, says Leibnitz, is that which seeks its joy in the good of another.—“Hypocrisy can do Christian actions; charity alone does them christianly” (Quesnel).
which is] The Greek implies that “love” must be thus “put on” because it is, &c.
the bond of perfectness] I.e., the bond, or tie, which makes and secures the “perfectness,” wholeness, fulness, harmony, of the Christian character, both in the individual and in society. Chrysostom, quoted by Lightfoot, says (on this place), “If love is lacking, all other good is nothing; it dissolves.” The man without love is, in effect, the man whose very virtues are selfish; “unto himself.”
“Perfectness:”—see note on ch. Colossians 1:28.”
Country between country and the whole world does not have perfect bond of unity. America and EU is a case in point. The world does not have the perfect bond of unity because it is without love. The love the Bible speaks about is not the sexual relations.
13.) Lam 2:15, “All who pass along the way
Clap their hands in ridicule at you;
They hiss and shake their heads
At the daughter of Jerusalem:
“Is this the city of which they said,
‘Perfect in beauty,
A joy to all the earth’?”
Today Jerusalem is not perfect in beauty because it is surrounded and scandalously screwed by Arabs. Watch the Holy City, New Jerusalem Rev 21:2,
“And I saw the Holy City, New Jerusalem, coming down out of Heaven from God, prepared as a bride adorned for her husband.”
Ellicott’s Commentary for English Readers
- And I John saw the holy city . . .—Better, And the holy city, new Jerusalem, I saw coming down out of the heaven from God, prepared . . . The name John is omitted in the best MSS. The new Jerusalem is more fully described later on (Revelation 21:10 et seq.). The city is also the bride (comp. Revelation 21:9-10). Both images—the “city” and the “bride”—are familiar to the Bible student. The sacred city appears linked to God by a sacred bond. (Comp. Psalm 45:13-14; Isaiah 61:10; Isaiah 62:4-5; Galatians 4:26; Ephesians 5:25-27.) The city-bride is now adorned for her Husband. We know what her ornaments are, now that He is about to present her to Himself a glorious Church: the meekness and gentleness of Christ, and her loving obedience to Him (1Peter 3:4), are her jewels. She is seen, not rising from earth or sea, like the foes of righteousness (Revelation 13:1; Revelation 13:11), but coming down from heaven. The world will never evolve a golden age or ideal state. The new Jerusalem must descend from God. The true pattern, which alone will realise man’s highest wishes, is the pattern in the mount of God (Acts 7:44).”
15.) Eze 16:14, “Then your fame spread among the nations on account of your beauty, for it was perfect
because of My splendor which I bestowed on you,” declares the Lord GOD.”
Cambridge Bible for Schools and Colleges
14. Her renown spread among the nations because of her beauty. In this is included partly the prosperity and success of the state, not without reference perhaps to the beauty of the city (Lamentations 2:15, the perfection of beauty, the joy of the whole earth, Psalm 50:2), and of the land, which is often celebrated (ch. Ezekiel 20:6; Ezekiel 20:15 the glory of all lands, cf. Daniel 8:9; Daniel 11:16; Daniel 11:41; Zechariah 7:14); and partly also the glory of a higher kind conferred on her by Jehovah and his presence, in the sense of Deuteronomy 4:6-8.
my comeliness] Or, my adornment; that given by me (Ezekiel 16:10-13); hardly in the sense of Isaiah 60:1, that Jerusalem’s beauty was only a reflection of the glory of Jehovah, who was in the midst of her.
These verses allegorically set forth the second period of Israel’s history: her redemption by Jehovah from Egypt, his covenant with her to be her God, his leading her into the promised land, and making her the paramount power there, and loading her with all the riches of that good land. Other prophets with more simplicity have celebrated this early time, “I remember of thee the kindness of thy youth, the love of thine espousals; how thou wentest after me in the wilderness, in a land not sown” (Jeremiah 2:2); “I found Israel like grapes in the wilderness; I saw your fathers as the firstripe on the fig tree at her first season” (Hosea 9:10; cf. Deuteronomy 32:10).”
16.) Act 3:16, “And on the basis of faith in His name, it is the name of Jesus which has strengthened this man whom you see and know; and the faith which comes
through Him has given him this perfect health in the presence of you all.”
Verse 16. – By faith in his Name hath this for his Name through faith in his Name, A.V.: the order of the words is changed from that of the A.V., to bring it into accordance with the order of the Greek, but with a great loss of force in English; behold for see, A.V.; through for by, A.V. Yea, the faith; rather, and the faith. The two propositions are not the same. The first affirms that it is the Name of Jesus which has given him strength, objectively; the second that the faith (subjective) which is through or by him hath given him perfect soundness. There is some obscurity in the exact meaning of ἡ πίστις ἡ δι αὐτοῦ. Some (see Alford, 1:1) compare 1 Peter 1:21, and make God the object of the faith of his witnesses, Peter and John. Others (Meyer) understand that the faith in the Name of Christ was wrought in Peter and John by or through Christ’s ministry and resurrection. But it is much more consonant with other passages (Acts 14:9; Acts 16:31, etc.; Matthew 15:28, etc.) to understand the faith to be that of the man who was healed; and then the phrase, “which is through him,” will denote naturally that it was through Jesus Christ that the man’s faith brought him into contact, so to speak, with God who healed him. In the same spirit we read that the lame man “praised God” (vers. 8, 9) for the cure effected through the Name of Jesus Christ; and Peter says (ver. 15), “Whom God raised from the dead.” The interpretation of the phrase ἡ δι αὐτοῦ depends upon whether we supply an active or a passive word. The faith which acts, or works, or moves through him is one way of understanding it; the faith which is wrought or produced through him is the other. The first is preferable. This perfect soundness; pointing to what they saw with their own eyes while the man was leaping and dancing before them (ὁλοκληρία, perfect soundness, used only here in the New Testament; it is a medical term). Acts 3:16.”
17.) Rom 12:2, “And do not be conformed to this world, but be transformed by the renewing of your mind, so that you may prove what the will of God is, that which is good and acceptable and perfect.”
The will of God is good and acceptable and perfect.
Cambridge Bible for Schools and Colleges
- be not conformed] Same word as 1 Peter 1:14; (E. V. “not fashioning yourselves”) The Gr. noun (schema) on which the verb rendered “conform” is based indicates a form external rather than internal, transient or unreal rather than solid and lasting:—a “figure.” It occurs 1 Corinthians 7:31, (E. V. “the fashion of this world,”) and Php 2:8, (E. V. “in fashion as a man.”) In the last passage the reference is to the Lord’s Manhood not as unreal but as, in a certain sense, external, i.e. as distinguished from the real but invisible Deity which lay, as it were, within the veil or robe of the real and visible Humanity.—Here the verb indicates that a true Christian’s “conformity to this world” could only be (1) conformity to a transient thing, a thing doomed to destruction, and (2) illusory in itself, because alien from the man’s true principles and position.—A similar reference is plainly traceable in 1 Peter 1:14.
this world] Lit. this age. Same word as Matthew 12:32; Luke 16:8; 1 Corinthians 1:20; 1 Corinthians 2:6; 1 Corinthians 2:8; 1 Corinthians 3:18; 2 Corinthians 4:4; Galatians 1:4; Ephesians 1:21; 1 Timothy 6:17; 2 Timothy 4:10; Titus 2:12. The antithesis is “the world to come,” “the coming age,” “that age:” e.g. Matthew 12:32; Luke 20:35; Ephesians 1:21. The passages quoted (and many might be added) shew that the meaning is rightly conveyed in E. V. “This age” is the present order of things, the period of sin and death, and (by a natural transference) the contents of that period, the principles and practices of evil. The antithesis is the Eternal Future, the resurrection-life, (Luke 20:35-36,) in which sin and death shall have no place for ever. Thus the exhortation here is, to live as those whose lives are governed by the principles and hopes of a holy eternity in prospect.
be transformed] Same word as Matthew 17:2, (“was transfigured;”) 2 Corinthians 3:18, (“are changed”) The root-noun (morphè) is different from the root-noun of “conformed” just above, and forms an antithesis to it. In such antithetical connexions it indicates an essential, permanent, and real form. It is used e.g. Php 2:6; Php 2:8; in which verses the essential reality of the Lord’s Deity and Servitude respectively are emphasized. Here the point of the word is manifest: the Christian, by the Divine “renewal,” is to realize an essential and permanent change; to prove himself, as it were, one of a new species; a “new man,” not the “old man” in a new dress.
For masterly discussions of the differences between Schema and Morphè see Abp Trench’s New Testament Synonyms, under the word μορφὴ, and Bp Lightfoot’s Philippians, detached Note to ch. 2. Abp Trench vividly illustrates the difference thus: “If I were to change a Dutch garden into an Italian, this would be [a change of schema;] but if I were to transform a garden into something wholly different, say a garden into a city, this would be [a change of morphè.][44]”
[44] We translate the Greek nouns, used by the Abp in this sentence. He paraphrases the present passage: “Do not fall in with the fleeting fashions of this world, out undergo a deep abiding change, by the renewing of your mind, such as the Spirit of God alone can work in you (2 Corinthians 3:18).”
Observe that the Gr. word translated “conformed” in Romans 8:29 is based not on schema but on morphè.—This passage is illustrated by that. The predestinating will of God is carried out, as we here see, through the real efforts of the renewed wills of the saints, to which the appeal is here made. See Php 2:12-13; (where render “for His good pleasure’s sake.”)
by the renewing of your mind] As the quasi-instrument of the transformation. The regenerating power of the Holy Spirit had rectified their intelligence, which they were now to use in “purifying themselves as the Lord was pure.” As the Divine change had enabled them to use their intelligence aright, the change is spoken of as if itself the instrument to be used.—The word rendered “renewing” occurs Titus 3:5; and the cognate verb 2 Corinthians 4:16; Colossians 3:10. It may denote, according to context, either the initial “renewing,” when man definitely becomes “the child of God through faith in Christ Jesus,” and “the Spirit of Christ” takes up His dwelling in the soul; or the progressive “renewing” consequent on this, as thought, will, and affections “grow in grace,” and the man is (according to the appeal here) progressively “transformed.” Such is probably the reference in 2 Corinthians 4:16; Colossians 3:10. Here the other reference is more probable, as we have indicated above: the “renewing” here is already a fact, and is used in the process of “transformation.”
your mind] Here probably, in a strict sense, your intelligence, renewed or rectified by Divine grace, so as (in the following words) “to prove what is the will of God.”—Observe that the “mind,” as well as other parts of the being, is assumed to have needed “renewing.” Cp. Ephesians 4:18.
that ye may prove] may assay, or test. Same word as Romans 1:28, (E. V., “like,”) Romans 2:18, Romans 14:22 (“allow;”), 1 Corinthians 3:13 (“try;”), 2 Corinthians 13:5; Ephesians 5:10 (a close parallel;), Php 1:10 (where render, “test things which differ;), &c.” Where the context allows, the word often includes (and sometimes wholly adopts) the idea of preference, of approval; e.g. 1 Corinthians 16:3. Here the meaning is that the Christian’s intelligence has been so “renewed” by grace that he now, by a holy instinct, can discern, in conflicting cases, the will of God from the will of self or of the world. And on this perception he is to act.
acceptable] Same word as in Romans 12:1. His will is “acceptable” to the saints, because the will of their Father. It is also “acceptable “to Himself, both in itself, and because as done by His children it results in acts pleasing to Him.
perfect] In wisdom and love, whatever perplexities becloud it.”
Besides the will of God, you cannot find anything in this world which is good and acceptable and perfect.
18.) 1Co 13:10, “but when the Perfect comes, the partial will be done away with.”
The greatest event to take place in the Universe is when the Perfect comes.
Gill’s Exposition of the Entire Bible
But when that which is perfect is come,…. When perfect knowledge of God, of Christ, and of the mysteries of the kingdom of heaven shall take place; which will not in this life, but in that which is to come. So the Jews say (r) that at the resurrection, upon the reunion of the soul and body,
“the children of men shall attain to , “perfect knowledge”;”
which is what the apostle refers to here:
and then that which is in part, shall be done away: the imperfection of knowledge shall be removed; the imperfect manner of communicating knowledge, and of receiving and acquiring it, will cease: thus the apostle explains what he means by the cessation and failing of knowledge, and prophecy; not that knowledge itself will be no more, and a state of ignorance and darkness succeed; but imperfect knowledge will vanish away, or rather will be perfected, or be swallowed up in perfect knowledge; the imperfection of it will disappear; and it will be no more taught and received in part; the whole of truth will be clearly known.
(r) Midrash Haneelam in Zohar in Gen. fol. 69. 1.”
19.) Phl 3:12, “Not that I have already grasped it all or have already become perfect, but I press on if I may also take hold of that for which I was even taken hold of by Christ Jesus.”
Verse 12. – Not as though I had already. attained, either were already perfect; the R.V. renders this clause more accurately, not that (1. do not say that) I have already obtained. The verb is not the same with that translated “attain” in ver. 11; it means to get, to win a prize, as in 1 Corinthians 9:24. The tense is aorist: “I say not that I did at once win the prize;” that is, at the time of his conversion. Compare the tenses used in ver. 8, “I suffered the loss of all things;” and ver. 12, “I was apprehended;” which both refer to the same time. The prize was gained in a moment; it needs the continued effort of a lifetime. St. Paul proceeds, using now the perfect tense, “Nor have I been already made perfect.” He has not even now reached perfection; he is still working out his own salvation. There may be here a delicate allusion to the spiritual pride which seems to have disturbed the unity of the Philippians (see Philippians 2:2-4). But I follow after; rather, I pursue, I press on. If that I may apprehend that for which also I am apprehended of Christ Jesus. The words rendered “for which” (ἐφ ῷ) will admit three different interpretations:
(1) that of A.V., which implies the ellipse of the antecedent “that;”
(2) that given in the margin of R.V., “seeing that;” and
(3) that of the R.V., “for which,” for which purpose (that is, that I may press on and persevere) I was also apprehended by Christ Jesus. All these translations are possible, and all give a good sense. Perhaps
(2) best suits the context, “I press on to lay hold o[the prize, because Christ first laid hold of me.” The grace of the Lord Jesus furnishes the highest motive; it is the Christian’s bounden duty to press on always in the Christian race, because Christ first called him. Philippians 3:12.”
DO YOU PRESS ON?
20.) 1Ti 1:16, “Yet for this reason I found mercy, so that in me as the foremost sinner Jesus Christ
might demonstrate His perfect patience as an example for those who would believe in Him for eternal life.”
’ Alla, the word we translate howbeit, is as well to be translated but, and ordinarily is so.
For this cause, that is, for this end, God showed me mercy.
That in me first; that in me, the first, (so it is in the Greek, for it is an adjective), that is, as he said before, the chiefest or greatest sinner:
Christ might show forth all long-suffering, bearing with me while I was in my rage against his gospel and saints, and then changing my heart to embrace him and to love him. Or, that in me first, may respect the design of our Saviour in sending Paul to convert the Gentiles: for such a conspicuous example of his clemency and grace towards so great a sinner, whom he not only pardoned but preferred to the dignity of an apostle, would be a strong persuasive to them to receive the gospel with faith and obedience. For it follows,
for a pattern, of God’s patience and free grace to other sinners, from whence they might learn, that if they also shall receive and believe in him, their past sins need not be to them any reason to despair in his mercy.
To life everlasting: there being a certain connection between true believing in Christ and eternal life.”
21.) Heb 2:10, “For it was fitting for Him, for whom are all things, and through whom are all things, in bringing many sons to glory, to perfect the
originator of their salvation through sufferings.”
Cambridge Bible for Schools and Colleges
- For it became him] Unlike St Paul the writer never enters into what may be called “the philosophy of the plan of salvation.” He never attempts to throw any light upon the mysterious subject of the antecedent necessity for the death of Christ. Perhaps he considered that all which could be profitably said on that high mystery had already been said by St Paul (Romans 3:25; Galatians 3:13; 2 Corinthians 5:21). He dwells upon Christ’s death almost exclusively in its relation to us. The expression which he here uses “it was morally fitting for Him” is almost the only one which he devotes to what may be called the transcendent side of Christ’s sacrifice—the death of Christ as regards its relation to God. He develops no theory of vicarious satisfaction, &c., though he uses the metaphoric words “redemption” and “make reconciliation for” (Hebrews 9:15, Hebrews 2:17). The “moral fitness” here touched upon is the necessity for absolutely sympathetic unity between the High Priest and those for whom he offered His perfect sacrifice. Compare Luke 24:46, “thus it behoved Christ to suffer.” Philo also uses the phrase “it became Him.” It is a very remarkable expression, for though it also occurs in the LXX. (Jeremiah 10:7), yet in this passage alone does it contemplate the actions of God under the aspect of inherent moral fitness.
for whom] i.e. “for whose sake,” “on whose account.” The reference here is to God, not to Christ.
by whom] i.e. by whose creative agency. Compare Romans 11:36, “of Him, and through Him, and to Him are all things.” The same words may also be applied to Christ, but the context here shews that they refer to God the Father.
in bringing] Lit., “having brought.” The use of the aorist participle is difficult, but the “glory” seems to imply the potential triumph of man in the one finished act of Christ which was due to “the grace of God.” The “Him” and the “having brought” refer to God and not to Christ. God led many sons to glory through the Captain of their Salvation, whom—in that process of Redemptive Work which is shared by each “Person” of the Blessed Trinity—He perfected through suffering. On the Cross the future glory of the many sons was won and was potentially consummated.
many] “A great multitude which no man could number” (Revelation 7:9-14).
sons] This word seems to shew that the “having brought” refers to God, not to Christ, for we are called Christ’s “brethren,” but never His sons.
the captain] The word also occurs in Acts 5:31. In Acts 3:15 it means “author,” or “originator,” as in Hebrews 12:2. The word primarily signifies one who goes at the head of a company as their leader (antesignanus) and guide (see Isaiah 55:4), and then comes to mean “originator.” Comp. Hebrews 5:9.
to make … perfect] Not in the sense of making morally, or otherwise, perfect, but in the sense of leading to a predestined goal or consummation. See the similar uses of this word in Hebrews 5:9, Hebrews 7:28, Hebrews 9:9, Hebrews 10:14, Hebrews 11:40, Hebrews 12:23. The LXX. uses the word to represent the consecration of the High Priest (Leviticus 21:10). In this Epistle the verb occurs nine times, in all St Paul’s Epistles probably not once. (In 2 Corinthians 12:9 the reading of A, B, D, F, G, L is τελεῖται. In Php 3:12 the reading of D, E, F, G is δεδικαίωμαι).
through sufferings] See note on Hebrews 2:9, and comp. Revelation 5:9; 1 Peter 5:10. Jewish Christians were slow to realise the necessity for a crucified Messiah, and when they did so they tried to distinguish between Messiah son of David and a supposed Messiah son of Joseph. There are however some traces of such a belief. See an Appendix to Vol. 11. of the last Edition of Dean Perowne on the Psalms.”
Saints, when you are suffering, think how the Captain of our salvation suffered for us, the Sinless for the sinful, the Just for the unjust.
22.) Heb 7:28, “For the Law appoints men as high priests who are weak, but the word of the oath, which came after the Law, appoints the Son, who has been made perfect forever.”
For the law – The ceremonial law.
Which have infirmity – Who are weak, frail, sinful, dying. Such were all who were appointed to the office of priest under the Jewish Law.
But the word of the oath – By which one was appointed after the order of Melchizedek; note, Hebrews 7:21.
Maketh the Son – The Son of God. That appointment has resulted in his being set apart to this work.
Who is consecrated forevermore – Margin, “Perfected;” see the note at Hebrews 2:10. The idea is, that the appointment is “complete” and “permanent.” It does not pass from one to the other. It is perfect in all the arrangements, and will remain so forever.
Remarks
The subject of this chapter is the exalted high priesthood of the Redeemer. This is a subject which pertains to all Christians, and to all men. All religions imply the priestly office; all suppose sacrifice of some kind. In regard to the priestly office of Christ as illustrated in this chapter, we may observe:
- He stands alone. In that office he had no predecessor, and has no one to succeed him. In this respect he was without father, mother, or descent – and he stands in lonely majesty as the only one who sustains the office; Hebrews 7:3.
- he is superior to Abraham. Abraham never laid claim to the ofrice of priest, but he recognized his inferiority to one whom the Messiah was to resemble; Hebrews 7:2, Hebrews 7:4.
- he is superior to all the Jewish priesthood – sustaining a rank and performing an office above them all. The great ancestor of all the Levitical priests recognized his inferiority to one of the rank or “order” of which the Messiah was to be, and received from him a blessing. In our contemplation of Christ, therefore, as priest, we have the privilege of regarding him as superior to the Jewish high priest – exalted as was his office, and important as were the functions of his office; as more grand, more pure, more worthy of confidence and love.
- the great High Priest of the Christian profession is the only perfect priest; Hebrews 7:11, Hebrews 7:19. The Jewish priests were all imperfect and sinful men. The sacrifices which they offered were imperfect, and could not give peace to the conscience. There was need of some better system, and they all looked forward to it. But in the Lord Jesus, and in his work, there is absolute perfection. What he did was complete, and his office needs no change.
- the office now is permanent. It does not change from hand to hand; Hebrews 7:23-24. He who sustains this office does not die, and we may ever apply to him and cast our cares on him. Men die; one generation succeeds another; but our High Priest is the same. We may trust in him in whom our fathers found peace and salvation, and then we may teach our children to confide in the same High Priest – and so send the invaluable lesson down to latest generations.
- his work is firm and sure; Hebrews 7:20-22. His office is founded on an oath, and he has become the security for all who will commit their cause to him. Can great interests like those of the soul be entrusted to better hands? Are they not safer in his keeping than in our own?
- he is able to save to the uttermost; Hebrews 7:25. That power he showed when he was on earth; that power he is constantly evincing. No one has asked aid of him and found him unable to render it; no one has been suffered to sink down to hell because his arm was weak. What he has done for a few he can do for “all;” and they who will entrust themselves to him will find him a sure Saviour. So why will people not be persuaded to commit themselves to him? Can they save themselves? Where is there one who has shown that he was able to do it? Do they not need a Saviour? Let the history of the world answer. Can man conduct his own cause before God? How weak, ignorant, and blind is he; how little qualified for such an office! Has anyone suffered wrong by committing himself to the Redeemer? If there is such an one, where is he? Who has ever made this complaint that has tried it? Who ever will make it? In countless millions of instances, the trial has been made whether Christ was “able to save.” Men have gone with a troubled spirit; with a guilty conscience; and with awful apprehensions of the wrath to come, and have asked him to save them. Not one of those who have done this has found reason to doubt his ability; not one has regretted that he has committed the deathless interest of the soul into his hands.”
23.) Heb 9:9, “which is a symbol for the present time. Accordingly both gifts and sacrifices are offered which cannot make the worshiper perfect in conscience.”
Which was a figure for the time then present – That is, as long as the tabernacle stood. The word rendered “figure” – παραβολὴ parabolē – is not the same as type – τύπος tupos – (Romans 5:14; Acts 7:13, Acts 7:44; John 20:25; 1 Corinthians 10:6, 1 Corinthians 10:11; Philippians 3:17, et al.) – but is the word commonly rendered “parable;” Matthew 13:3, Matthew 13:10, Matthew 13:13, Matthew 13:18, Matthew 13:24, Matthew 13:31, Matthew 13:33-36, Matthew 13:53; Matthew 15:15, “et soepe,” and means properly “a placing side by side;” then a “comparison, or similitude.” Here it is used in the sense of “image, or symbol” – something to “represent” other things. The idea is, that the arrangements and services of the tabernacle were a representation of important realities, and of things which were more fully to be revealed at a future period. There can be no doubt that Paul meant to say that this service in general was symbolical or typical, though this will not authorize us to attempt to spiritualize every minute arrangement of it. Some of the things in which it was typical are specified by the apostle himself, and wisdom and safety in explaining the arrangements of the tabernacle and its services consist in adhering very closely to the explanations furnished by the inspired writers. An interpreter is on an open sea, to be driven he knows not whither, when he takes leave of these safe pilots.
Both gifts – Thank-offerings.
And sacrifices – Bloody offerings. The idea is, that all kinds of offerings to God were made there.
That could not make him that did the service perfect – That could not take away sin, and remove the stains of guilt on the soul; note, Hebrews 7:11; compare Hebrews 8:7; Hebrews 7:27; Hebrews 10:1, Hebrews 10:11.
As pertaining to the conscience – They related mainly to outward and ceremonial rites, and even when offerings were made for sin the conscience was not relieved. They could not expiate guilt; they could not make the soul pure; they could not of themselves impart peace to the soul by reconciling it to God. They could not fully accomplish what the conscience needed to have done in order to give it peace. Nothing will do this but the blood of the Redeemer.”
24.) Heb 9:11, “But when Christ appeared as a high priest of the good things having come, He entered through the greater and more perfect
tabernacle, not made by hands, that is, not of this creation.”
Hebrews 9:11-12. But Christ being come — As if he had said, Though the types and legal ceremonies could not make the worshippers perfect, yet Christ, the antitype and truth, can. Here he comes to interpret and show the end of the typical services he had spoke of; a high-priest of good things to come — Described Hebrews 9:15; that is, a dispenser of those benefits and advantages which were prefigured by the Mosaic institutions, but could only be obtained for us, and bestowed upon us, by the Messiah. By a greater and more perfect tabernacle — That is, not by the service of the Jewish tabernacle, (Hebrews 9:23,) but by a service performed in a greater and more perfect tabernacle above; not made with hands, that is, not of this building — Namely, the building of this worldly sanctuary, or not making any part of this lower creation. Neither by the blood of goats and calves, &c., did he procure a right to enter and minister in that tabernacle, but by his own blood — By the merit of his death; he entered in once into the holy place above — That is, once for all: not once, or one day every year, as the Jewish high-priest into the holy place of the emblematical tabernacle: having obtained — By his one perfect sacrifice; eternal redemption and salvation for us — Of which all the remissions, and all the benefits procured by the ministration of the Aaronical priesthood, were but very imperfect figures. Beza, Pierce, and many others, by the greater and more perfect tabernacle, understand our Lord’s human nature. In support of which notion Beza says, that his human nature may as properly be called a tabernacle as his flesh is called a veil, Hebrews 10:24. “But, not to dispute about the propriety of the figure, it appears an absurdity to say that Christ entered into the holy place through his own human nature, as through a tabernacle. He entered into heaven clothed with his human nature, and not through it, as through a place: for, on that supposition, he did not carry his human nature with him into heaven.” — Macknight.”
Do you notice nothing made by hands is perfect?
25.) Heb 12:23, “to the general assembly and church of the firstborn who are enrolled in Heaven, and to God, the Judge of all, and to the spirits of the righteous made perfect.”
Ellicott’s Commentary for English Readers
(23) And to God the Judge of all.—The order of the Greek seems to require the rendering, and to a Judge (who is) God of all. Up to this point our thought has rested on the heavenly world and those who from the time of their creation have been its inhabitants. Men who have passed through this earthly life have no essential right to citizenship in the “heavenly Jerusalem.” They come before a Judge (comp. Hebrews 9:27). “The Lord shall judge His people” (Hebrews 10:30), severing between His servants and His foes (Malachi 3:18; Malachi 4:1), condemning the wicked, and receiving the righteous to His own dwelling-place. This Judge is “God of all”—of angels and of righteous souls (Wisdom Of Solomon 3:1), and of Christian men who “draw nigh” to the celestial city. How characteristic of the writer and his theme is the introduction of these solemn words into the midst of this description of Christian privilege and blessing.
And to the spirits of just men made perfect.—The last verses of Hebrews 11 are at once called before the mind by these words. The “righteous” men have “by faith” run their course (Hebrews 10:38; Hebrews 11:4; Hebrews 11:7; Philippians 3:12); they have obtained the promises (Hebrews 6:15; Hebrews 11:1). The analogy of Scripture forbids us to consider their present state as the full consummation; for that, these “spirits” and we who are yet “in the body” await the day of the resurrection. These words, however, do not refer to the period of the Old Covenant only; indeed they do not in strictness belong to that period at all. The spirits of the righteous servants of Christ join the same fellowship; and only when Christ was manifested does the state to which the name “perfection” is thus given seem to have begun. What was received by those “spirits of the righteous” when they saw the day of Christ, we cannot tell; but. the teaching of Scripture seems to be that they were raised to some higher state of blessedness. These are the new inhabitants of the world above; they have come into the presence of God by means of the blood of sprinkling, through Jesus.”
26.) Jas 1:4, “And let endurance have its perfect
result, so that you may be perfect and complete, lacking in nothing.”
Cambridge Bible for Schools and Colleges
- But let patience have her perfect work] Better, and let endurance have a perfect work, there being sequence of thought but not contrast. The word for “perfect” expresses the perfection of that which reaches its end, and so implies, possibly, a reference to our Lord’s words in Matthew 10:22. The form of the counsel implies that the work might be hindered unless the will of those who were called to suffer co-operated with the Divine purpose. The sufferings must be borne joyfully as well as submissively.
that ye may be perfect and entire] The latter word implies completeness in all parts or regions of the spiritual life, as the former does the attainment of the end, the completeness of growth. The corresponding substantive is used for the “perfect soundness” of the restored cripple in Acts 3:16; the adjective, in a like spiritual application, in 1 Thessalonians 5:23.
wanting nothing] The English is unfortunately ambiguous. Better, failing or lacking in nothing.”
27.) Jas 1:17, “Every good thing given and every
perfect gift is from above, coming down from the Father of lights, with whom there is no variation
or shifting shadow.”
Ellicott’s Commentary for English Readers
- Every good gift and every perfect gift is from above.—This beautiful sentence, more musical still in the Greek, is thought to be the fragment of some Christian hymn. Two words are translated by our one “gift”; the first is rather the act of giving, the second the gift itself, and the effect of both together is a climax to the statement of God’s benevolence. The difference between the two is observed in the Genevan version of 1557. “There are diversities of gifts” (1Corinthians 12:4), even as “one star differeth from another star in glory” (1Corinthians 15:41), but “the same Spirit” is the giver of all. Where in St. John’s Gospel (John 3:1) we read, “Except a man be born again,” the most probable meaning is “from above,” expressed exactly as in the present case; and thus we know whence is the true birth of the soul.
Cometh down from the Father of lights.—Great difference of opinion is found concerning these “lights,” whether the term be figurative, as of goodness or wisdom; or a reference to the mysterious Urim (Exodus 28:30, et seq.) which flamed on the breast of Aaron; or spiritual, as of grace and glory; or material, viz., the “lights” set “in the firmament of heaven” (Genesis 1:14-15) “when the morning stars sang together” (Job 38:7). It were not amiss to take the whole of these interpretations, for they, and perhaps others, the purport of which we as yet can barely guess, are included in this Scripture. “God,” remarks Bishop Wordsworth, “is the Father of all lights—the light of the natural world, the sun, the moon, and stars, shining in the heavens; the light of reason and conscience; the light of His Law; the light of prophecy, shining in a dark place; the light of the gospel shining throughout the world; the light of apostles, confessors, martyrs, bishops, and priests, preaching that gospel to all nations; the light of the Holy Ghost shining in our hearts; the light of the heavenly city; God is the Father of them all. He is the everlasting Father of the everlasting Son, who is the Light of the world.” But that the mind of the sacred writer was mainly on the lights of the material universe may be seen from his next thought.
With whom is no variableness, neither shadow of turning.—The phraseology is almost scientific. There are changes, literally “parallaxes,” of the heavenly bodies themselves, and eclipses one of another by shadows projected through space, but no such variableness with God, nor changing of faintest shade. And even further, the greatest and most marvellous of His works on high “must be dissolved” (2Peter 3:11), “the sun darkened, the moon not give her light, the stars fall from heaven” (Matthew 24:29), and the heavens themselves “be rolled together as a scroll” (Isaiah 34:4). But if “the things which are seen are temporal, the things which are not seen are eternal” (2Corinthians 4:18). “I am the Lord,” is the burden of His latest prophet; “I change not” (Malachi 3:6).”
Every good and perfect gift is from above, nothing from below.
28.) 1Ti 1:16, “Yet for this reason I found mercy, so that in me as the foremost sinner Jesus
Christ might demonstrate His perfect patience as an example for those who would believe in Him for eternal life.”
Ellicott’s Commentary for English Readers
- Howbeit for this cause I obtained mercy.—In spite of this deep consciousness of his guilt, faith and confidence in his own salvation seem never to have wavered. He speaks of this with all certainty, and proceeds to tell us with great clearness why Christ saved him, the chief of sinners.
That in me first Jesus Christ might shew forth all longsuffering.—If Christ could show mercy to him, surely in after times the greatest of sinners need never doubt the Redeemer’s power and will to save. St. Paul’s conversion foretold many a patient waiting on the part of the Lord, much long-suffering, which would never hurry to punish His enemies, but which would tarry long, in the hope of the sinner repenting while it was yet time.
For a pattern to them which should hereafter believe on him.—Men were to learn that such conversions as his were to be looked forward to as no uncommon occurrences—conversion of blasphemers, of persecutors, whom the Lord would tarry long for, till they, too, coming to the knowledge of the truth, should acknowledge Him. Thus to all sinners was St. Paul a pattern—an example of the Lord’s long-suffering, of His patient waiting. His gracious Master had dealt with him like a king, who, when judging the case of a rebel city, pardons the chief rebel. If God would redeem Saul the persecutor, none need despair of finding mercy.
To life everlasting.—And the goal—which lay before these poor redeemed sinners, who, like St. Paul, in faith and loving trust in Jesus had found peace and acceptance—was eternal life.”
29.) 1Jo 4:18, “There is no fear in love, but
perfect love drives out fear, because fear involves
punishment, and the one who fears is not perfected in love.”
Verse 18. – Love implies attraction, fear repulsion; therefore fear exists not in love. Love here means the principle of love in general; it must not be limited to God’s love to us, or our love to God, or our love of the brethren. Love and fear coexist only where love is not yet perfect. Perfect love will absolutely exclude fear as surely as perfect union excludes all separation. It is self-interested love that fears; pure and unselfish love has no fear. Yet nothing but perfect love must be allowed to cast out fear. Otherwise this text might be made an excuse for taking the most unwarrantable liberties with Almighty God. To cease to fear without attaining to perfect love is to be irreverent and presumptuous. Hence the apostle is once more pointing out an ideal to which Christians must aspire, but to which no one attains in this life. There is a fear, as Bede points out, which prepares the way for love, and which comes only to depart again when its work is done. Because fear hath punishment. Κόλασις must not be rendered indefinitely “suffering” or “torment” (Matthew 25:46; Ezekiel 43:11; Wisd. 11:14; 2 Macc. 4:38). But κόλασιν ἔχει does not mean “deserves” or “will receive punishment,” but quite literally “has it.” It is the day of judgment and fear in reference to that day that is under consideration; and fear of punishment is in itself punishment by anticipation. Note the ἀλλά and the δέ, introducing a contrary and then a contrast back again: “There is no fear in love; nay, perfect love casteth out fear: but he that habitually feareth [present participle] is not made perfect in love.” The dread of punishment may deter men from sin; but it cannot lead them to righteousness. For that we need either the sense of duty or the feeling of love. 1 John 4:18.”
You have learned that God is perfect for God is love. Every good and perfect gift is from above. You must not neglect so perfect a salvation. Repent of your sins and believe in the great God and our Savior Jesus Christ. You can do it now.
WILLLIE WONG THOUGHT
WILLIE WONG
JANUARY 27, 2026
All African nations, South America, Asia and the world, where can you find a country which does not have large national debts and deficits? Africa is different because for 500 years, not one country has become self-sufficient and solvent, they glorify with their primitive cultures and brag about their scientists and experts, joy to kill each other. International aid actually fuel their official corruption. Any nation that shares destinies with Africa will be doomed! No resources can fill the Black holes! The international community should leave Africa alone, let them do or die.
China modernization must focus that every village will have:
- ELECTRICTY
- RUNNING WATER TO DRINK AND WASH
- GAS TO COOK & HEAT
- INTERNET
- LIVELIHOOD
- New toilet by law