... has mastery over him (v. 9). The death and resurrection of Christ resound like a trumpet blast through the corridors of time— once for all . Not even the raising of Lazarus (John 11) is a prototype of Christ’s resurrection, for Lazarus died again. Jesus lived in perfect obedience to the eternal God. Because he lived for God he did not live for self; because he did not live for self he knew no sin; because he knew no sin death held no mastery over him. The cross swallows up the grave. Death can claim ...
... end result is ultimately an artificial distinction and foreign to Paul’s thought. The point is that justification by faith leads to concrete moral change. What the law demanded but could not fulfill is now possible through Jesus Christ. Both the process of moral renewal and the result of moral perfection are present in perhaps Paul’s most explicit statement on the subject: “Since we have these promises, dear friends, let us purify (hagiazein) ourselves from everything that contaminates body and spirit ...
... a selflessness which only the power of agapē can bestow. Apart from the renewing of our minds, such commandments make no sense; and apart from the indwelling of the Holy Spirit, they are impossible to realize. The converted heart agrees that this is the perfect love of Christ, but the flesh rebels, reminding us of the unfinished progress in our lives before we approximate the “likeness of [God’s] Son” (8:29). Live in harmony.… do not be proud … associate with people of low position.… do not be ...
... briefly reviewed. From the foregoing, then, we may draw the following conclusions. First, Paul is speaking of human government in terms of an ideal. This is apparent from the general terminology of the passage. By “ideal” we need not imagine a state of perfection, but simply what government ought to be, which, according to Paul, is an ordered civil structure ordained by God to reward good and punish evil. At the same time, Paul’s failure to raise the question of resistance to governments which violate ...
... be adults employs the Gk. word teleios, which occurred in 2:6 and 13:10. The word functions to mean “adult” as compared with the children who are also mentioned in this verse. The connotation of the Gk. word is “maturity, completion, wholeness” and sometimes “perfection.” 14:21 Paul’s citation of a text from the OT, Isa. 28:11–12, becomes the basis for a brief expository sermon that follows in vv. 22–25. Verse 22 seems to state the interpretation of the quotation that then leads into the ...
... John who measures the city, simply because its dimensions are beyond human computation and comprehension: each side measures 12,000 stadia, or about 1400 miles! While Ezekiel’s majestic city was a square, John’s Jerusalem is cubic. Rather than a symbol of perfection, as Greek philosophy would have surmised, the city’s cubical shape is probably of theological interest to John as a symbol of God’s presence. Knowing that the temple’s “holy of holies” was also a cube (cf. 1 Kings 6:20) although ...
... human habitation, hidden from access even by wild animals that roam the wilderness areas, and shielded from the far-seeing eyes of the high-flying birds of prey soaring above the earth, this underground wonderland of precious stones and metals would seem perfectly hidden and inaccessible. But in these three verses the poet returns to praise the human skills of discovery and exploitation of the earth’s buried resources with which the poem began (vv. 1–4). Undeterred by the remote setting and difficult ...
... and the negative statements on not abusing people verbally. There follow two qualifications (each with a Niphal verb and an imperfect verb, v. 4) which refer to the company one keeps and to keeping promises (oaths). The final two are negative statements (both Hb. perfects, v. 5a) referring to not abusing one’s resources and position. The number ten invites comparison with the Ten Commandments (actually not so labeled by the OT, which refers to them as the “Ten Words,” see Exod. 20:1; 24:3; Deut. 5:22 ...
... and pure (see esp. 15:2; 24:4; 26:1, 6, 11). (The chief difference between the two forms is that here Yahweh has already acknowledged the speaker’s integrity. It is part of a thanksgiving and is thus a testimony.) These are not claims of moral perfection but affirmations that one embraces the ways of the LORD and that one is a “seeker” and “fearer” of Yahweh (see on Pss. 15; 24). They simply profess that one is a loyal adherent, as opposed one who rejects or disregards Yahweh and his ways. We ...
... sermon are intended not to drive people to despair so they will then cast themselves upon the mercy of God, but to guide and direct those who desire to please him. It is true that the demands are stated in absolute terms (“Be perfect, therefore, as your heavenly Father is perfect,” 5:48), but that is the nature of all great ethical teaching. Although we may not reach the stars, they still serve us well as reliable navigational aids. 5:13–16 In contrast to those who oppose the work of God in the world ...
... sermon are intended not to drive people to despair so they will then cast themselves upon the mercy of God, but to guide and direct those who desire to please him. It is true that the demands are stated in absolute terms (“Be perfect, therefore, as your heavenly Father is perfect,” 5:48), but that is the nature of all great ethical teaching. Although we may not reach the stars, they still serve us well as reliable navigational aids. 5:21–24 Verse 20 sets forth a basic principle that is illustrated in ...
... intended not to drive people to despair so they will then cast themselves upon the mercy of God, but to guide and direct those who desire to please him. It is true that the demands are stated in absolute terms (“Be perfect, therefore, as your heavenly Father is perfect,” 5:48), but that is the nature of all great ethical teaching. Although we may not reach the stars, they still serve us well as reliable navigational aids. 5:27–30 The seventh commandment is, “You shall not commit adultery” (Exod ...
... are intended not to drive people to despair so they will then cast themselves upon the mercy of God, but to guide and direct those who desire to please him. It is true that the demands are stated in absolute terms (“Be perfect, therefore, as your heavenly Father is perfect,” 5:48), but that is the nature of all great ethical teaching. Although we may not reach the stars, they still serve us well as reliable navigational aids. 5:31–32 Some writers consider this section the third antithesis. The formula ...
... are intended not to drive people to despair so they will then cast themselves upon the mercy of God, but to guide and direct those who desire to please him. It is true that the demands are stated in absolute terms (“Be perfect, therefore, as your heavenly Father is perfect,” 5:48), but that is the nature of all great ethical teaching. Although we may not reach the stars, they still serve us well as reliable navigational aids. 5:33–37 In saying that people were formerly told not to break a promise ...
... of the sermon are intended not to drive people to despair so they will then cast themselves upon the mercy of God, but to guide and direct those who desire to please him. It is true that the demands are stated in absolute terms (“Be perfect, therefore, as your heavenly Father is perfect,” 5:48), but that is the nature of all great ethical teaching. Although we may not reach the stars, they still serve us well as reliable navigational aids. 5:38–42 One of the oldest laws in the world was based on the ...
... may be found in the parallel psalms of Yahweh’s kingship. Here creation order and international justice are two arenas of the same action of God, namely his ability to order things harmoniously (see esp. 96:10). Additional Note 67:6 The land will yield: The oddity of the Hb. perfect in a psalm dominated by jussives and imperfects has raised considerable debate among commentators. Its presence may be explained if the phrase is drawn from a text such as Lev. 26:4, which uses the ...
... , like streams in the Negev, implies the term should have a positive connotation, hence, “fortunes.” The verb tenses of vv. 1–3 are problematic. Because v. 1 announces a restoration and v. 4 petitions it, one might read them as future. But the perfect verbs most often denote action completed in the past, and the confession of v. 3 certainly appears to look back to a past event. Moreover, the OT’s witness of the early postexilic period describes a historical situation that helps us clarify these ...
... were not granted entry. While only the one who vows to be a doer of righteousness (15:2) may enter the temple, “he will receive . . . righteousness from God his savior” (24:5, lit.). Thus, worshipers were expected to show loyalty to Yahweh’s revealed righteousness but not to show perfection in the sense of absolute righteousness. Yahweh would thus impute righteousness to them. In this light we can make sense of psalms such as Psalms 14 and 32. In Psalm 32 the “righteous” (v. 11) are not morally ...
... 20) with a further warning not to bring anything with a defect; it will be unacceptable. The word translated “defect” in verse 20 is different from the one translated “without defect” in verse 19. The term in verse 19 is the same term used in chapter 1, as “perfect” or “whole.” The term in verse 20 is also used in chapter 21 in relation to the priests. That is a helpful clue; just as the priests are to be whole because they are holy, so these offerings are to be whole for they will be burned ...
... . This is the period of Jesus’ absence, a time of grief and anguish. The time of joy is that future time, after Jesus’ return, when faith becomes sight. The pattern is clear enough; the designation of the whole age of the church as only a little while is perfectly consistent with the early Christian conviction that it “is the last hour” (1 John 2:18; cf. James 5:8; 1 Pet. 4:7; Rev. 1:1, 3; 22:6, 10). But there is a difficulty with this pattern. In verses 23–24 Jesus makes specific statements and ...
... tongue. The need to control the tongue was well known in Judaism and Christianity (Prov. 10:19; 21:23; Eccles. 5:1; Sirach 19:16; 20:1–7). James points out here, as he did in 1:26, its importance, since a person who controls his speech is a perfect [person], able to keep his whole body in check. That is, such a person is fully mature and complete in Christian character (1:4) and thus able to meet every test and temptation and control every evil impulse (1:12–15). As “Ben Zoma said: ‘Who is mighty ...
James 5:1-6, James 4:13-17, James 5:7-12, James 5:13-20
Understanding Series
Peter H. Davids
... judicial murder, either by active or passive means. Actively the courts are used to have inconvenient righteous people executed. Passively the courts are used to rob the poor of their livelihood by taking their farms or other means of support. It is all “perfectly legal,” and the poor “just happen” to die of diseases related to malnutrition. God calls both types murder. The last half of the charge is more difficult. It is true that the poor often cannot resist the rich and powerful and so frequently ...
James 5:7-12, James 4:13-17, James 5:1-6, James 5:13-20
Understanding Series
Peter H. Davids
... judicial murder, either by active or passive means. Actively the courts are used to have inconvenient righteous people executed. Passively the courts are used to rob the poor of their livelihood by taking their farms or other means of support. It is all “perfectly legal,” and the poor “just happen” to die of diseases related to malnutrition. God calls both types murder. The last half of the charge is more difficult. It is true that the poor often cannot resist the rich and powerful and so frequently ...
James 5:13-20, James 4:13-17, James 5:1-6, James 5:7-12
Understanding Series
Peter H. Davids
... judicial murder, either by active or passive means. Actively the courts are used to have inconvenient righteous people executed. Passively the courts are used to rob the poor of their livelihood by taking their farms or other means of support. It is all “perfectly legal,” and the poor “just happen” to die of diseases related to malnutrition. God calls both types murder. The last half of the charge is more difficult. It is true that the poor often cannot resist the rich and powerful and so frequently ...
... Mary Livingstone, Jack’s wife of 48 years. And, indeed, when Jack died there was a provision in his will that Mary was to receive one perfect red rose daily as long as she lived. True love is a beautiful thing. Of course, the most beautiful love of all is the love God ... (3) As we mark our foreheads with ashes this evening we are asking God to cleanse us of anything that might prevent His perfect will from being done in our lives. We, too, are His people. We, too, miss the mark of holy living. We pray to be ...