Perfect, Perfection
Perfect Perfection
In the apostolic writings perfect is the EV_ rendering of three different Greek words, namely, , , and (the only exception is Rev 3:2 [AV_], where the RV_ rightly renders : I have found no works of thine fulfilled before my God).
1. 1Th 5:2 is the only passage in which the RV_ retains perfectly as the rendering of . When St. Paul says ye know perfectly he uses an oxymoron, for he is insisting on the accuracy of the information given to the Thessalonian Church as regards the uncertainty of the day and the hour of Christs coming. The true meaning of and cognate words is well brought out in the RV_ by such translations as accurate, careful, and exact (cf. Mat 2:7 ff., Luk 1:3, Act 18:25 f., Act 22:3, Act 23:15; Act 23:20, Act 24:22, Act 26:5, Eph 5:15).
2. In 2Ti 3:17 the RV_ substitutes complete for the AV_ perfect as the rendering of . The repetition of the same word brings out the connexion between and : that the man of God may be complete, furnished completely unto every good work. In early Christian writings is found opposed to lame and to mutilated; it is explained by Calvin in quo nihil est mutilnm. When perfection, in this sense, is predicated of the natural man, it is implied that no essential element of human nature is lacking. Similarly, St. Pauls ideal of the man of God includes his possession of every gift of grace necessary for the discharge of the duties of the Christian calling. If we ask ourselves under what special aspects completeness is contemplated in , it would be safe to answer that it is not as the presence only of all the parts which are necessary for that completeness, but involves further the adaptation and aptitude of these parts for the ends which they were designed to serve (R. C. Trench, Synonyms of the NT11, London, 1890, p. 78). From the same root () is derived, with a strengthening prefix, the causative verb , which in the RV_ is rendered (a) restore in Gal 6:1; 1Pe 5:10 RVm_; (b) make perfect in 1Th 3:10, Heb 13:21; (c) perfect in 1Co 1:10, 2Co 13:11; 1Pe 5:10. The cognate nouns are translated perfecting in 2Co 13:9, Eph 4:12.
(a) When there has been deterioration or fracture, wear or tear, the idea of perfecting includes that of repairing. Hence in Mat 4:21 is used of mending nets, and in Gal 6:1 it has the ethical significance of restoration to the right way. It denotes re-adjustment, and indicates the correction of an offender with a view to his restoration (F. Rendall, in EGT_, Galatians, London, 1903, p. 188f.). The word has probably the same significance in 1Co 1:10. St. Paul deplores the existence of splits or schisms in the Church at Corinth; he therefore desires that its members may be well and surely adjusted (coagmentati, Bengel); cf. G. G. Findlay (in EGT_, 1 Corinthians, London, 1900, p. 763), who quotes, with approval, Alfords note: the exact word for the healing or repairing of the breaches caused by the . According to this interpretation, the Apostle is anxious for the restoration of the Church to complete harmony. T. C. Edwards (1 Corinthians2, London, 1885, p. 17) blends this meaning with that of the perfecting of individual Christians: Their dissensions were beginning to tell injuriously on their spiritual condition. There were not only in the Church, but personal . Let them, therefore, be fully equipped in grace, that so they may be reconciled to one another. But even if the two meanings are not mutually exclusive, the primary appeal is for reconciliation, in order that the personal perfecting in grace of the members of the Church may not be hindered.
(b) and (c). The idea of completeness, understood as implying the complete equipment of the individual believer and the harmonious co-operation of the members of the community, is dominant in the passages enumerated above. For the Thessalonians faith to God-ward (1Th 1:8) St. Paul gives thanks, yet he is solicitous for the perfecting of that which is lacking in their faith (1Th 3:10). In the same spirit the writer of the Epistle to the Hebrews prays (Heb 13:21): Now the God of peace make you perfect in every good thing to do his will. Westcotts note (Hebrews, London, 1889, p. 449) on this verse applies to all the NT passages in which this aspect of perfection is described: The word includes the thoughts of the harmonious combination of different powers and of the supply of that which is defective.
3. In the NT perfect is most frequently the rendering of . Much misunderstanding would be prevented if due weight were always given to the root-meaning of this Greek adjective. It is derived from the substantive , which does not, as is commonly supposed, primarily denote the end, termination, with reference to time, but the goal reached, the completion or conclusion at which anything arrives, either as issue or ending, and thus including the termination of what went before; or as result, acme, consummation. It never (according to Passow) denotes merely an end as to time, a termination in and for itself; for this, is always used (H. Cremer, Bibl.-Theol. Lex. of NT Greek, Edinburgh, 1880, p. 541).
In three important passages the RV_ renders full-grown, twice in the text (Eph 4:13, Heb 5:14), and once in the margin (1Co 2:6). Mature Christians are contrasted with babes in Christ, as in 1Co 14:20, where, however, is translated men: howbeit in malice be ye babes, but in mind be men. The significance of this antithesis is clearly stated by Westcott in his note on Heb 5:14 : A man is said to be who has reached the full maturity of his powers, the full possession of his rights, his , his end. This maturity, completeness, perfection, may be regarded generally or in some particular aspect. As compared with the child, the full-grown man is physically, intellectually, socially (cf. 1Co 13:10 f., Gal 4:3); as compared with the fresh uninstructed convert, the disciplined and experienced Christian is (1Co 2:6; 1Co 14:20, Eph 4:13, Php 3:15, Col 1:28; Col 4:12, Jam 1:4).
The maturity of the Christian character is evidenced by the complete and harmonious development of moral virtues and spiritual graces; each must have its full fruition. The faith of Abraham attained its end in his actions, which were at once the proof of its energy and the means of its perfecting (Jam 2:22). In order that faith may abide the test, the Christian has need of patience; so long as he fails in endurance he lacks what is essential to his perfecting (Jam 1:3 f.). Moreover, as often as he stumbles in word he makes it manifest that he has not yet reached the goal; self-control is a sign of maturity and of the putting away of childish things (Jam 3:2). In Heb 6:1 (cf. Heb 5:14) the forward movement towards perfection is conceived as advance in the knowledge of Christ.
Much more than the maturity of a single grace is implied in St. Johns teaching concerning the perfecting of love. Perfect love is the best definition of Christian perfection; and how love is perfected is plainly taught in the First Epistle of St. John (Joh 2:5; Joh 4:12; Joh 4:17-18). In the phraseology of this Epistle, perfected love signifies, not love in a superlative degree, but love that is consummated in action. Bearing fruit in actual obedience, Love has been perfected: it has fulfilled its mission, has reached its goal. The conception common to keeping His word and loving one another is the embodiment of Love in actual conduct. The idea is that, not of qualitative, but of effective perfection: and might be translated more unambiguously by fulfilled or accomplished than by perfected. That is which has reached its , has achieved its end, has run its full course. And the end of Gods Love to us is attained in our loving one another (R. Law, The Tests of Life, Edinburgh, 1909, pp. 212 f., 286 f.).
In Php 3:15 St. Paul includes himself among the : Let us therefore, as many as be perfect, be thus minded; but in Php 3:12 he says: not that I have already obtained, or am already made perfect (). It is improbable that is a reminiscence of the technical term used in the mysteries to denote the initiated (cf. H. A. A. Kennedy in EGT_, Philippians, London, 1903, p. 457). The difference between the two words, notwithstanding their derivation from the same root, must be taken into account. In Php 3:12 the Apostle is speaking of absolute perfection, such as would relieve him of the necessity of further striving. In Php 3:15 he is speaking of relative perfection (M. R. Vincent, ICC_, Philippians and Philemon, Edinburgh, 1897, p. 112). Here, as elsewhere, the apostolic teaching in regard to Christian perfection unfolds the implications of our Lords great saying: Ye therefore shall be perfect, as your heavenly Father is perfect (Mat 5:48). The context shows that the perfection which Christ exhorts His disciples to strive after is not the absolute perfection of God, but the perfected sonship which manifests itself in love for enemies and prayer for persecutors, and generally in such actions as are becoming in those who are sons of the Father in heaven, who maketh his sun to rise on the evil and the good, and sendeth rain on the just and the unjust (Mat 5:45).
The high tone of the apostolic teaching is sustained by Clement of Rome, who says (Ep. ad Cor. 49 f.): In love were all the elect of God made perfect. How great and marvellous a thing is love, and there is no declaring its perfection. They that by Gods grace were perfected in love dwell in the abode of the pious.
Literature.-In addition to the works referred to in the art._ see W. B. Pope, A Compendium of Christian Theology2, iii. [London, 1880] 56 ff.; O. A. Curtis, The Christian Faith, do., 1905, p. 373 ff.; W. A. Brown, Christian Theology in Outline, Edinburgh, 1907, p. 411 ff.; L. Lemme, Vollkommenheit in PRE_3 xx. [Leipzig, 1908] 733 ff.; J. A. Beet, Christian Perfection, in Exp_, 5th ser., v. [1897] 30 ff., 134 ff., 211 ff.
J. G. Tasker.
Fuente: Dictionary of the Apostolic Church
Perfect, Perfection
purfekt, per-fekshun (, shalem, , tamm; , teleios, , teleiotes):
1. In the Old Testament:
Perfect in the Old Testament is the translation of shalem, finished, whole, complete, used (except in Deu 25:15, perfect weight) of persons, e.g. a perfect heart, i.e. wholly or completely devoted to Yahweh (1Ki 8:61, etc.; 1Ch 12:38; Isa 38:3, etc.); tamm, complete, perfect, sound or unblemished, is also used of persons and of God, His way, and law (Noah was a just man and perfect, the Revised Version margin blameless (Gen 6:9); As for God, his way is perfect (Psa 18:30); The law of Yahweh is perfect (Psa 19:7), etc.); tam, with the same, meaning, occurs only in Job, except twice in Psalms (Job 1:1, Job 1:8; Job 2:3, etc.; Psa 37:37; Psa 64:4); kall, complete, and various other words are translated perfect.
Perfection is the translation of various words so translated once only: kall (Lam 2:15); mkhlal, completeness (Psa 50:2); minleh, possession (Job 15:29, the King James Version neither shall the prolong the perfection thereof upon the earth, the American Standard Revised Version neither shall their possessions be extended on the earth, margin their produce bend to the earth; the English Revised Version reverses this text and margin); tikhlah, completeness, or perfection (Psa 119:96); takhlth (twice), end, completeness (Job 11:7, Canst thou find out the Almighty unto perfection? Job 28:3, searcheth out all the Revised Version (British and American) the King James Version, the Revised Version (British and American) to the furthest bound; compare Job 26:10, unto the confines of light and darkness); tom, perfect, completeness (Isa 47:9, the King James Version They shall come upon thee in their perfection, the Revised Version (British and American) in their full measure). the Revised Version margin gives the meaning of the Urim and the Thummim (Exo 28:30. etc.) as the Lights and the Perfections.
2. In the New Testament:
In the New Testament perfect is usually the tr of teleios, primarily, having reached the end, term, limit, hence, complete, full, perfect (Mat 5:48, Ye therefore shall be perfect, as your heavenly Father is perfect; Mat 19:21, if thou wouldst be perfect; Eph 4:13, the King James Version till we all come … unto a perfect man, the Revised Version (British and American) full-grown; Phi 3:15, as many as are perfect, the American Revised Version margin full-grown; 1Co 2:6; Col 1:28, perfect in Christ; Col 4:12; Jam 3:2 margin, etc.).
Other words are teleioo. to perfect, to end, complete (Luk 13:32, The third day I am perfected, the Revised Version margin end my course; Joh 17:23, perfected into one; 2Co 12:9; Phi 3:12, the Revised Version (British and American) made perfect; Heb 2:10, etc.); also epiteleo, to bring through to an end (2Co 7:1, perfecting holiness in the fear of God; Gal 3:3, Are ye now made perfect by the flesh? the King James Version, the Revised Version (British and American) perfected in the flesh, margin Do ye now make an end in the flesh?); katartzo to make quite ready, to make complete, is translated perfect, to perfect (Mat 21:16, perfected praise; Luk 6:40, Every one when he is perfected shall be as his teacher; 1Co 1:10; 2Co 13:11, be perfected; 1Th 3:10; 1Pe 5:10, the Revised Version margin restore); akribos, accurately, diligently, is translated perfect (Luk 1:3, having had perfect understanding, the Revised Version (British and American) having traced … accurately; Act 18:26 the King James Version, the Revised Version (British and American) more accurately). We have also artios, fitted, perfected (2Ti 3:7, the Revised Version (British and American) complete); pleroo, to fill, to make full (Rev 3:2, the American Standard Revised Version perfected, the English Revised Version fulfilled); katartismos, complete adjustment, perfecting (Eph 4:12, for the perfecting of the saints).
Perfection is the translation of katartisis thorough adjustment, fitness (2Co 13:9, the Revised Version (British and American) perfecting); of teleioss (Heb 7:11); of teleiotess (Heb 6:1, the Revised Version margin full growth); it is translated perfectness (Col 3:14); perfection in Luk 8:14 is the translation of telesphoreo, to bear on to completion or perfection. In Apocrypha perfect, perfection, etc., are for the most part the translation of words from telos, the end, e.g. The Wisdom of Solomon 4:13; Ecclesiasticus 34:8; 44:17; 45:8, suntelia full end; 24:28; 50:11.
The Revised Version (British and American) has perfect for upright (2Sa 22:24, 2Sa 22:26 twice); for sound (Psa 119:80); for perform (Phi 1:16); for undefiled (Psa 119:1, margin upright in way); for perfect peace, and at such a time (Ezr 7:12), perfect and so forth; for He maketh my way perfect (2Sa 22:33), He guideth the perfect in his way, margin or, ‘setteth free.’ According to another reading, ‘guideth my way in perfectness’; shall himself perfect, margin restore, for, make you perfect (1Pe 5:10); perfecter for finisher (Heb 12:2); perfectly is omitted in the Revised Version (British and American) (Mat 14:36); set your hope perfectly on for the King James Version hope to the end for (1Pe 1:13).
3. The Christian Ideal:
Perfection is the Christian ideal and aim, but inasmuch as that which God has set before us is infinite – Ye therefore shall be perfect, as your heavenly Father is perfect (Mat 5:48) – absolute perfection must be forever beyond, not only any human, but any finite, being; it is a divine ideal forever shining before us, calling us upward, and making endless progression possible. As noted above, the perfect man, in the Old Testament phrase, was the man whose heart was truly or wholly devoted to God. Christian perfection must also have its seat in such a heart, but it implies the whole conduct and the whole man, conformed thereto as knowledge grows and opportunity arises, or might be found. There may be, of course, a relative perfection, e.g. of the child as a child compared with that of the man. The Christian ought to be continually moving onward toward perfection, looking to Him who is able to make you perfect in every good thing (or work) to do his will, working in us that which is well-pleasing in his sight, through Jesus Christ to whom be the glory forever and ever. Amen (Heb 13:21).