KJV: Till we all come in the 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:
YLT: till we may all come to the unity of the faith and of the recognition of the Son of God, to a perfect man, to a measure of stature of the fulness of the Christ,
Darby: until we all arrive at the unity of the faith and of the knowledge of the Son of God, at the full-grown man, at the measure of the stature of the fulness of the Christ;
ASV: till we all attain unto the unity of the faith, and of the knowledge of the Son of God, unto a fullgrown man, unto the measure of the stature of the fulness of Christ:
| μέχρι | until |
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Parse: Adverb Root: μέχρι Sense: as far as, until. |
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| καταντήσωμεν | we may attain |
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Parse: Verb, Aorist Subjunctive Active, 1st Person Plural Root: καταντάω Sense: to come to, arrive. |
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| οἱ | - |
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Parse: Article, Nominative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
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| ἑνότητα | unity |
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Parse: Noun, Accusative Feminine Singular Root: ἑνότης Sense: unity. |
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| τῆς | of the |
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Parse: Article, Genitive Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| πίστεως | faith |
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Parse: Noun, Genitive Feminine Singular Root: πίστις Sense: conviction of the truth of anything, belief; in the NT of a conviction or belief respecting man’s relationship to God and divine things, generally with the included idea of trust and holy fervour born of faith and joined with it. |
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| ἐπιγνώσεως | knowledge |
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Parse: Noun, Genitive Feminine Singular Root: ἐπίγνωσις Sense: precise and correct knowledge. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Υἱοῦ | Son |
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Parse: Noun, Genitive Masculine Singular Root: υἱός Sense: a son. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| εἰς | unto |
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Parse: Preposition Root: εἰς Sense: into, unto, to, towards, for, among. |
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| ἄνδρα | a man |
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Parse: Noun, Accusative Masculine Singular Root: ἀνήρ Sense: with reference to sex. |
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| τέλειον | a complete |
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Parse: Adjective, Accusative Masculine Singular Root: τέλειος Sense: brought to its end, finished. |
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| μέτρον | [the] measure |
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Parse: Noun, Accusative Neuter Singular Root: μέτρον Sense: measure, an instrument for measuring. |
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| ἡλικίας | of [the] stature |
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Parse: Noun, Genitive Feminine Singular Root: ἡλικία Sense: age, time of life. |
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| τοῦ | of the |
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Parse: Article, Genitive Neuter Singular Root: ὁ Sense: this, that, these, etc. |
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| πληρώματος | fullness |
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Parse: Noun, Genitive Neuter Singular Root: πλήρωμα Sense: that which is (has been) filled. |
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| Χριστοῦ | of Christ |
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Parse: Noun, Genitive Masculine Singular Root: Χριστός Sense: Christ was the Messiah, the Son of God. |
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Greek Commentary for Ephesians 4:13
Temporal clause with purpose idea with μεχρι mechri and the first aorist active subjunctive of κατανταω katantaō late verb, to come down to the goal (Philemon 3:11). “The whole” including every individual. Hence the need of so many gifts. [source]
“Unto oneness of faith” (of trust) in Christ (Ephesians 4:3) which the Gnostics were disturbing. And of the knowledge of the Son of God (και της επιγνωσεως του υιου του τεου kai tēs epignōseōs tou huiou tou theou). Three genitives in a chain dependent also on την ενοτητα tēn henotēta “the oneness of full (επι epi̇) knowledge of the Son of God,” in opposition to the Gnostic vagaries. Unto a full-grown man Same figure as in Ephesians 2:15 and τελειος teleios in sense of adult as opposed to νηπιοι nēpioi (infants) in Ephesians 4:14. Unto the measure of the stature (εις μετρον ηλικιας eis metron hēlikias). So apparently ηλικια hēlikia here as in Luke 2:52, not age (John 9:21). Boys rejoice in gaining the height of a man. But Paul adds to this idea “the fulness of Christ” (του πληρωματος του Χριστου tou plērōmatos tou Christou), like “the fulness of God” in Ephesians 3:19. And yet some actually profess to be “perfect” with a standard like this to measure by! No pastor has finished his work when the sheep fall so far short of the goal. [source]
Three genitives in a chain dependent also on την ενοτητα tēn henotēta “the oneness of full (επι epi̇) knowledge of the Son of God,” in opposition to the Gnostic vagaries. [source]
Same figure as in Ephesians 2:15 and τελειος teleios in sense of adult as opposed to νηπιοι nēpioi (infants) in Ephesians 4:14. Unto the measure of the stature (εις μετρον ηλικιας eis metron hēlikias). So apparently ηλικια hēlikia here as in Luke 2:52, not age (John 9:21). Boys rejoice in gaining the height of a man. But Paul adds to this idea “the fulness of Christ” (του πληρωματος του Χριστου tou plērōmatos tou Christou), like “the fulness of God” in Ephesians 3:19. And yet some actually profess to be “perfect” with a standard like this to measure by! No pastor has finished his work when the sheep fall so far short of the goal. [source]
So apparently ηλικια hēlikia here as in Luke 2:52, not age (John 9:21). Boys rejoice in gaining the height of a man. But Paul adds to this idea “the fulness of Christ” (του πληρωματος του Χριστου tou plērōmatos tou Christou), like “the fulness of God” in Ephesians 3:19. And yet some actually profess to be “perfect” with a standard like this to measure by! No pastor has finished his work when the sheep fall so far short of the goal. [source]
Specifying the time up to which this ministry and impartation of gifts are to last. [source]
Arrive at, as a goal. See Acts 16:1; Acts 18:19; Acts 25:13. Rev., attain. [source]
Rev., correctly, unto. Compare one faith, Ephesians 4:5. [source]
The full knowledge. Not identical with faith, since the article puts it as a distinct conception; but related to faith. Compare Philemon 3:9, Philemon 3:10; 1 John 4:16. “Christians are not to be informed merely on different sections of truth and erring through defective information on other points, but they are to be characterized by the completeness and harmony of their ideas of the power, work, history, and glory of the Son of God” (Eadie). [source]
Belongs to both faith and knowledge. Faith in Him, knowledge of Him. [source]
Rev., full grown. See on 1 Corinthians 2:6. [source]
Defining perfect man. For stature, see on Luke 12:25. The word is rendered age, John 9:21, John 9:23; Hebrews 11:11. So here, by some, the age when the fullness of Christ is received. But fullness and grow up (Ephesians 4:15) suggest rather the idea of magnitude. [source]
Which belongs to Christ and is imparted by Him. See John 1:16, and compare Ephesians 3:19. [source]
Reverse Greek Commentary Search for Ephesians 4:13
Three words are used in the New Testament for man: ἄῤῥην , or ἄρσην , ἀνήρ , and ἄνθρωπος . Ἄρσην marks merely the sexual distinction, male (Romans 1:27; Revelation 12:5, Revelation 12:13). Ἁνήρ denotes the man as distinguished from the woman, as male or as a husband (Acts 8:12; Matthew 1:16), or from a boy (Matthew 14:21). Also man as endowed with courage, intelligence, strength, and other noble attributes (1 Corinthians 13:11; Ephesians 4:13; James 3:2). Ἄνθρωπος is generic, without distinction of sex, a human being (John 16:21), though often used in connections which indicate or imply sex, as Matthew 19:10; Matthew 10:35. Used of mankind (Matthew 4:4), or of the people (Matthew 5:13, Matthew 5:16; Matthew 6:5, Matthew 6:18; John 6:10). Of man as distinguished from animals or plants (Matthew 4:19; 2 Peter 2:16), and from God, Christ as divine and angels (Matthew 10:32; John 10:33; Luke 2:15). With the notion of weakness leading to sin, and with a contemptuous sense (1 Corinthians 2:5; 1 Peter 4:2; John 5:12; Romans 9:20). The more honorable and noble sense thus attaches to ἀνήρ rather than to ἄνθρωπος . Thus Herodotus says that when the Medes charged the Greeks, they fell in vast numbers, so that it was manifest to Xerxes that he had many men combatants ( ἄνθρωποι ) but few warriors ( ἄνθρωποι ) vii., 210. So Homer: “O friends, be men ( ἀνέρες ), and take on a stout heart” (“Iliad,” v., 529). Ἁνήρ is therefore used here of Jesus by the Baptist with a sense of dignity. Compare ἄνθρωπος , in John 1:6, where the word implies no disparagement, but is simply indefinite. In John ἀνήρ has mostly the sense of husband (John 4:16-18). See John 6:10. -DIVIDER- -DIVIDER- [source]
Correct text (Aleph B C D L) and not και kai (and) of the Textus Receptus. Explanatory reason for John 1:14. Of his fulness The only instance of πληρωμα plērōma in John‘s writings, though five times of Christ in Paul‘s Epistles (Colossians 1:19; Colossians 2:9; Ephesians 1:23; Ephesians 3:19; Ephesians 4:13). See Colossians 1:19 for discussion of these terms of the Gnostics that Paul employs for all the attributes of God summed up in Christ (Colossians 2:9) and so used here by John of the Incarnate Logos. We all John is facing the same Gnostic depreciation of Christ of which Paul writes in Colossians. So here John appeals to all his own contemporaries as participants with him in the fulness of the Logos. Received Second aorist active indicative of λαμβανω lambanō a wider experience than beholding The point is in αντι anti a preposition disappearing in the Koiné and here only in John. It is in the locative case of αντα anta (end), “at the end,” and was used of exchange in sale. See Luke 11:11, αντι ιχτυος οπιν anti ichthuos ophin “a serpent for a fish,” Hebrews 12:2 where “joy” and “cross” are balanced against each other. Here the picture is “grace” taking the place of “grace” like the manna fresh each morning, new grace for the new day and the new service. [source]
For the kindred adjective δίκαιος righteoussee on Romans 1:17. 1. Classical usage. The primitive meaning is to make right. This may take place absolutely or relatively. The person or thing may be made right in itself, or with reference to circumstances or to the minds of those who have to do with them. Applied to things or acts, as distinguished from persons, it signifies to make right in one's judgment. Thus Thucydides, ii. 6,7. “The Athenians judged it right to retaliate on the Lacedaemonians.” Herodotus, i., 89, Croesus says to Cyrus: “I think it right to shew thee whatever I may see to thy advantage.”-DIVIDER- A different shade of meaning is to judge to be the case. So Thucydides, iv., 122: “The truth concerning the revolt was rather as the Athenians, judged the case to be.” Again, it occurs simply in the sense to judge. Thucydides, v., 26: “If anyone agree that the interval of the truce should be excluded, he will not judge correctly “In both these latter cases the etymological idea of right is merged, and the judicial element predominates. -DIVIDER- -DIVIDER- In ecclesiastical usage, to judge to be right or to decide upon in ecclesiastical councils. -DIVIDER- -DIVIDER- Applied to persons, the meaning is predominantly judicial, though Aristotle (“Nichomachaean Ethics,” v., 9) uses it in the sense of to treat one rightly. There is no reliable instance of the sense to make right intrinsically; but it means to make one right in some extrinsic or relative manner. Thus Aeschylus, “Agamemnon,” 390-393: Paris, subjected to the judgment of men, tested ( δικαιωθεὶς ) is compared to bad brass which turns black when subjected to friction. Thus tested or judged he stands in right relation to men's judgments. He is shown in the true baseness of his character. -DIVIDER- -DIVIDER- Thus the verb acquires the meaning of condemn; adjudge to be bad. Thucydides, iii., 40: Cleon says to the Athenians, “If you do not deal with the Mitylenaeans as I advise, you will condemn yourselves.” From this readily arises the sense of punish; since the punishment of a guilty man is a setting him in right relation to the political or moral system which his conduct has infringed. Thus Herodotus, i., 100: “Deioces the Mede, if he heard of any act of oppression, sent for the guilty party and punished him according to his offense.” Compare Plato, “Laws,” ii., 934. Plato uses δικαιωτήρια to denote places of punishment or houses of correction (“Phaedrus,” 249). According to Cicero, δικαιόω was used by the Sicilians of capital punishment: “ Ἑδικαιώθησαν , that is, as the Sicilians say, they were visited with punishment and executed” (“Against Verres,” v., 57). -DIVIDER- -DIVIDER- To sum up the classical usage, the word has two main references: 1, to persons; 2, to things or acts. In both the judicial element is dominant. The primary sense, to make right, takes on the conventional meanings to judge a thing to be right, to judge, to right a person, to treat rightly, to condemn, punish, put to death. -DIVIDER- -DIVIDER- 2. New Testament usage. This is not identical with the classical usage. In the New Testament the word is used of persons only. In Matthew 11:19; Luke 7:35, of a quality, Wisdom, but the quality is personified. It occurs thirty-nine times in the New Testament; twenty-seven in Paul; eight in the Synoptists and Acts; three in James; one in the Revelation. -DIVIDER- -DIVIDER- A study of the Pauline passages shows that it is used by Paul according to the sense which attaches to the adjective δίκαιος , representing a state of the subject relatively to God. The verb therefore indicates the act or process by which a man is brought into a right state as related to God. In the A.V. confusion is likely to arise from the variations in translation, righteousness, just, justifier, justify. See Romans 3:24, Romans 3:26, Romans 3:28, Romans 3:30; Romans 4:2; Romans 5:1, Romans 5:9; Galatians 2:16; Galatians 3:8, Galatians 3:11, Galatians 3:24; Titus 3:7. -DIVIDER- -DIVIDER- The word is not, however, to be construed as indicating a mere legal transaction or adjustment between God and man, though it preserves the idea of relativity, in that God is the absolute standard by which the new condition is estimated, whether we regard God's view of the justified man, or the man's moral condition when justified. The element of character must not only not be eliminated from it; it must be foremost in it. Justification is more than pardon. Pardon is an act which frees the offender from the penalty of the law, adjusts his outward relation to the law, but does not necessarily effect any change in him personally. It is necessary to justification, but not identical with it. Justification aims directly at character. It contemplates making the man himself right; that the new and right relation to God in which faith places him shall have its natural and legitimate issue in personal rightness. The phrase faith is counted for righteousness, does not mean that faith is a substitute for righteousness, but that faith is righteousness; righteousness in the germ indeed, but still bona fide righteousness. The act of faith inaugurates a righteous life and a righteous character. The man is not made inherently holy in himself, because his righteousness is derived from God; neither is he merely declared righteous by a legal fiction without reference to his personal character; but the justifying decree, the declaration of God which pronounces him righteous, is literally true to the fact in that he is in real, sympathetic relation with the eternal source and norm of holiness, and with the divine personal inspiration of character. Faith contains all the possibilities of personal holiness. It unites man to the holy God, and through this union he becomes a partaker of the divine nature, and escapes the corruption that is in the world through lust (2 Peter 1:4). The intent of justification is expressly declared by Paul to be conformity to Christ's image (Romans 8:29, Romans 8:30). Justification which does not actually remove the wrong condition in man which is at the root of his enmity to God, is no justification. In the absence of this, a legal declaration that the man is right is a fiction. The declaration of righteousness must have its real and substantial basis in the man's actual moral condition. -DIVIDER- -DIVIDER- Hence justification is called justification of life (Romans 5:18); it is linked with the saving operation of the life of the risen Christ (Romans 4:25; Romans 5:10); those who are in Christ Jesus “walk not after the flesh, but after the Spirit” (Romans 8:1); they exhibit patience, approval, hope, love (Romans 5:4, Romans 5:5). Justification means the presentation of the self to God as a living sacrifice; non-conformity to the world; spiritual renewal; right self-estimate - all that range of right practice and feeling which is portrayed in the twelfth chapter of this Epistle. See, further, on Romans 4:5.Knowledge ( ἐπίγνωσις )Clear and exact knowledge. Always of a knowledge which powerfully influences the form of the religions life, and hence containing more of the element of personal sympathy than the simple γνῶσις knowledgewhich may be concerned with the intellect alone without affecting the character. See Romans 1:28; Romans 10:2; Ephesians 4:13. Also Philemon 1:9, where it is associated with the abounding of love; Colossians 3:10; Philemon 1:6, etc. Hence the knowledge of sin here is not mere perception, but an acquaintance with sin which works toward repentance, faith, and holy character. [source]
Clear and exact knowledge. Always of a knowledge which powerfully influences the form of the religions life, and hence containing more of the element of personal sympathy than the simple γνῶσις knowledgewhich may be concerned with the intellect alone without affecting the character. See Romans 1:28; Romans 10:2; Ephesians 4:13. Also Philemon 1:9, where it is associated with the abounding of love; Colossians 3:10; Philemon 1:6, etc. Hence the knowledge of sin here is not mere perception, but an acquaintance with sin which works toward repentance, faith, and holy character. [source]
Let us wait on is supplied. Lit., or ministry in our ministry. The word appears in the New Testament always in connection with the service of the Christian Church, except Luke 10:40, of Martha's serving; Hebrews 1:14, of the ministry of angels, and 2 Corinthians 3:7, of the ministry of Moses. Within this limit it is used, 1. Of service in general, including all forms of christian ministration tending to the good of the christian body (1 Corinthians 12:5; Ephesians 4:13; 2 Timothy 4:11). Hence, 2. Of the apostolic office and its administration; (a) generally (Acts 20:24; 2 Corinthians 4:1; 1 Timothy 1:12); or (b) defined as a ministry of reconciliation, of the word, of the Spirit, of righteousness (2 Corinthians 5:18; Acts 6:4; 2 Corinthians 3:8, 2 Corinthians 3:9). It is not used of the specific office of a deacon; but the kindred word διάκονος occurs in that sense (Philemon 1:1; 1 Timothy 3:8, 1 Timothy 3:12). As the word is employed in connection with both the higher and lower ministrations in the Church (see Acts 6:1, Acts 6:4), it is difficult to fix its precise meaning here; yet as it is distinguished here from prophecy, exhortation, and teaching, it may refer to some more practical, and, possibly, minor form of ministry. Moule says: “Almost any work other than that of inspired utterance or miracle-working may be included in it here.” So Godet: “An activity of a practical nature exerted in action, not in word.” Some limit it to the office of deacon. [source]
American Rev., them that are full-grown. Paul's term for matured Christians. See Ephesians 4:13, where a perfect ( τέλειον ) man is contrasted with children ( νήπιοι , Ephesians 4:14). So 1 Corinthians 14:20: “In malice children, in understanding men (lit., perfect );” Philemon 3:15. “This wisdom is the Christian analogue to philosophy in the ordinary sense of the word” (Meyer), and the perfect to whom he delivered it would recognize it as such. [source]
See on Acts 26:7. Compare Ephesians 4:13; Philemon 3:11. [source]
Paul is not here drawing a distinction between exoteric and esoteric wisdom as the Gnostics did for their initiates, but simply to the necessary difference in teaching for babes (1 Corinthians 3:1) and adults or grown men (common use of τελειος teleios for relative perfection, for adults, as is in 1 Corinthians 14:20; Philemon 3:15; Ephesians 4:13; Hebrews 5:14). Some were simply old babes and unable in spite of their years to digest solid spiritual food, “the ample teaching as to the Person of Christ and the eternal purpose of God. Such ‹wisdom‘ we have in the Epistles to the Ephesians and the Colossians especially, and in a less degree in the Epistle to the Romans. This ‹wisdom‘ is discerned in the Gospel of John, as compared with the other Evangelists” (Lightfoot). These imperfect disciples Paul wishes to develop into spiritual maturity. [source]
A minor. See on 1 Corinthians 3:1. Used by Paul in contrast with τέλειος fullgrown. See Ephesians 4:13; 1 Corinthians 14:20; Philemon 3:15. The Jews called proselytes or novices babes. See Romans 2:20. [source]
Old word Illustration from the law of inheritance carrying on the last thought in Galatians 3:29. A child (νηπιος nēpios). One that does not talk (νη επος nēτελειοι epos word). That is a minor, an infant, immature intellectually and morally in contrast with δουλου teleioi full grown (1 Corinthians 3:1; 1 Corinthians 14:20; Philemon 3:15; Ephesians 4:13). From a bondservant Slave. Ablative case of comparison after Κυριος παντων ων diapherei for which verb see Matthew 6:26. Though he is lord of all (ων Kurios pantōn ōn). Concessive participle ο εχων κυρος ōn “being legally owner of all” (one who has the power, ho echōn kuros). [source]
One that does not talk That is a minor, an infant, immature intellectually and morally in contrast with δουλου teleioi full grown (1 Corinthians 3:1; 1 Corinthians 14:20; Philemon 3:15; Ephesians 4:13). [source]
See on 1 Corinthians 2:6; see on 1 Corinthians 3:1. As to the connection, Ephesians 4:13states the ultimate goal of christian training; Ephesians 4:14that which is pursued with a view to the attainment of that goal. Ephesians 4:14is subordinate to Ephesians 4:13, as is shown by the retention of the same figure, and is remotely dependent on Ephesians 4:11, Ephesians 4:12. The remote end, Ephesians 4:13, is placed before the more immediate one, as in Ephesians 4:12. See note. [source]
Only here in the New Testament. In classical Greek of refitting a ship or setting a bone. The preposition for denotes the ultimate purpose. Ministering and building are means to this end. Hence its emphatic position in the sentence. For perfecting, see on mending, Matthew 4:21; see on perfected, Matthew 21:16; see on Luke 6:40; see on 1 Peter 5:10. Compare 1 Corinthians 1:10; Hebrews 13:21. The radical idea of adjustment is brought out in Ephesians 4:13. [source]
See note on Colossians 1:25 for οικονομιαν oikonomian In Galatians 4:4 “the fulness of the time” Cf. Mark 1:15; Hebrews 1:1. On πληρωμα plērōma see also Romans 11:26; Ephesians 3:19; Ephesians 4:13. [source]
Late and rare word (from εις heis one), in Aristotle and Plutarch, though in N.T. only here and Ephesians 4:13. [source]
“In the deceit,” “in the throw of the dice” Old word from πανουργος panourgos (παν εργον panπρος την μετοδιαν της πλανης ergon any deed, every deed), cleverness, trickiness. After the wiles of error μετοδευω Methodia is from μετα οδος methodeuō (πλανης metahodos) to follow after or up, to practise deceit, and occurs nowhere else (Ephesians 4:13; Ephesians 6:11) save in late papyri in the sense of method. The word planēs (wandering like our “planet”) adds to the evil idea in the word. Paul has covered the whole ground in this picture of Gnostic error. [source]
μετοδευω Methodia is from μετα οδος methodeuō (πλανης metahodos) to follow after or up, to practise deceit, and occurs nowhere else (Ephesians 4:13; Ephesians 6:11) save in late papyri in the sense of method. The word planēs (wandering like our “planet”) adds to the evil idea in the word. Paul has covered the whole ground in this picture of Gnostic error. [source]
This is probably the correct translation of a much disputed phrase. This view takes πληρωμα plērōma in the passive sense (that which is filled, as is usual, Colossians 1:19) and πληρουμενου plēroumenou as present middle participle, not passive. All things are summed up in Christ (Ephesians 1:10), who is the πληρωμα plērōma of God (Colossians 1:19), and in particular does Christ fill the church universal as his body. Hence we see in Ephesians the Dignity of the Body of Christ which is ultimately to be filled with the fulness (πληρωμα plērōma) of God (Ephesians 3:19) when it grows up into the fulness (πληρωμα plērōma) of Christ (Ephesians 4:13, Ephesians 4:16). [source]
Present passive participle of κλυδωνιζομαι kludōnizomai late verb from κλυδων kludōn (wave, James 1:6), to be agitated by the waves, in lxx, only here in N.T. One example in Vettius Valens. Carried about (περιπερομενοι peripheromenoi). Present passive participle of περιπερω peripherō old verb, to carry round, whirled round “by every wind (ανεμωι anemōi instrumental case) of teaching.” In some it is all wind, even like a hurricane or a tornado. If not anchored by full knowledge of Christ, folks are at the mercy of these squalls. By the sleight “In the deceit,” “in the throw of the dice” Old word from πανουργος panourgos (παν εργον panπρος την μετοδιαν της πλανης ergon any deed, every deed), cleverness, trickiness. After the wiles of error μετοδευω Methodia is from μετα οδος methodeuō (πλανης metahodos) to follow after or up, to practise deceit, and occurs nowhere else (Ephesians 4:13; Ephesians 6:11) save in late papyri in the sense of method. The word planēs (wandering like our “planet”) adds to the evil idea in the word. Paul has covered the whole ground in this picture of Gnostic error. [source]
Supply ινα hina and then note the final use of the first aorist active subjunctive. It is the metaphor of Ephesians 4:13 (the full-grown man). We are the body and Christ is the Head. We are to grow up to his stature. [source]
Rev., correctly, unto knowledge, the end to which the renewal tended. Compare Ephesians 4:13. [source]
Rev., made full. Compare John 1:16; Ephesians 1:23; Ephesians 3:19; Ephesians 4:13. Not, ye are made full in Him, but ye are in Him, made full. In Him dwells the fullness; being in Him, ye are filled. Compare John 17:21; Acts 17:28. [source]
Paul, Timothy and all like-minded preachers against the Gnostic depreciation of Christ. This verb originally (Xenophon) meant to denounce, but in N.T. it means to announce Admonishing (νουτετουντες nouthetountes). Old verb from νουτετης nouthetēs admonisher (from νουσ τιτημι nousδιδασκοντες tithēmi). See already Acts 20:31; 1 Thessalonians 5:12, 1 Thessalonians 5:14; 2 Thessalonians 3:15, etc. Warning about practice and teaching (παντα αντρωπον didaskontes) about doctrine. Such teaching calls for “all wisdom” Every man Repeated three times. “In opposition to the doctrine of an intellectual exclusiveness taught by the false teachers” (Abbott). That we may present (ινα hina parastēsōmen). Final use of παριστημι hina and first aorist active subjunctive of τελειον paristēmi for which see note on Colossians 1:22, the final presentation to Christ. Perfect Spiritual adults in Christ, no longer babes in Christ (Hebrews 5:14), mature and ripened Christians (Colossians 4:12), the full-grown man in Christ (Ephesians 4:13). The relatively perfect (Philemon 3:15) will on that day of the presentation be fully developed as here (Colossians 4:12; Ephesians 4:13). The Gnostics used teleios of the one fully initiated into their mysteries and it is quite possible that Paul here has also a sidewise reference to their use of the term. [source]
Repeated three times. “In opposition to the doctrine of an intellectual exclusiveness taught by the false teachers” (Abbott). That we may present (ινα hina parastēsōmen). Final use of παριστημι hina and first aorist active subjunctive of τελειον paristēmi for which see note on Colossians 1:22, the final presentation to Christ. Perfect Spiritual adults in Christ, no longer babes in Christ (Hebrews 5:14), mature and ripened Christians (Colossians 4:12), the full-grown man in Christ (Ephesians 4:13). The relatively perfect (Philemon 3:15) will on that day of the presentation be fully developed as here (Colossians 4:12; Ephesians 4:13). The Gnostics used teleios of the one fully initiated into their mysteries and it is quite possible that Paul here has also a sidewise reference to their use of the term. [source]
Spiritual adults in Christ, no longer babes in Christ (Hebrews 5:14), mature and ripened Christians (Colossians 4:12), the full-grown man in Christ (Ephesians 4:13). The relatively perfect (Philemon 3:15) will on that day of the presentation be fully developed as here (Colossians 4:12; Ephesians 4:13). The Gnostics used teleios of the one fully initiated into their mysteries and it is quite possible that Paul here has also a sidewise reference to their use of the term. [source]
First aorist passive infinitive of σωζω sōzō with accusative of general reference. See note on 1 Corinthians 10:33; 2 Corinthians 5:18. To the knowledge (εις επιγνωσιν eis epignōsin). “The full knowledge” as in Colossians 1:6; Ephesians 4:13 (ten times in Paul). See note on 2 Timothy 3:7 for the whole phrase “full knowledge of the truth” (αλητεια alētheia 14 times in the Pastorals). Paul is anxious as in Colossians and Ephesians that the Gnostics may not lead the people astray. They need the full intellectual apprehension of Christianity. [source]
“The full knowledge” as in Colossians 1:6; Ephesians 4:13 (ten times in Paul). See note on 2 Timothy 3:7 for the whole phrase “full knowledge of the truth” Paul is anxious as in Colossians and Ephesians that the Gnostics may not lead the people astray. They need the full intellectual apprehension of Christianity. [source]
The second inscription, concerning the purity of the church. For of Christ rend. of the Lord ( κυρίου ). Ὁνομάζων namethonly here in Pastorals. It means to give a name to, to style, as Mark 3:14; Luke 6:14; 1 Corinthians 5:11: to pronounce a name as having a special virtue, as in incantation, as Acts 19:13: to utter a name as acknowledging and appropriating what the name involves, as a confession of faith and allegiance. So here. Comp. Romans 15:20; 1 Corinthians 5:11; Isaiah 26:13. For ὄνομα namesee on 2 Thessalonians 1:12. Ἁποστήτω ἀπὸ ἀδικίας departfrom iniquity. For the verb, see on 1 Timothy 4:1. Mostly in Luke and Acts. Comp. Numbers 16:26; Isaiah 52:11. Whatever may be implied in God's election, it does not relieve Christians of the duty of strict attention to their moral character and conduct. Comp. Philemon 2:12. The gift of grace (Ephesians 2:8) is exhibited in making one a coworker with God (1 Corinthians 3:9). The salvation bestowed by grace is to be “carried out” (Philemon 2:12) by man with the aid of grace (Romans 6:8-19; 2 Corinthians 6:1). What this includes and requires appears in Philemon 3:10; Philemon 4:1-7; Ephesians 4:13-16, Ephesians 4:22ff.; Colossians 2:6, Colossians 2:7. [source]