Perfect, Telios
Some of us grew up with the understanding that practice
makes perfect, but the more typical phrase today is nobody’s
perfect. We have come to think of perfection as impossible
to achieve, but to understand James, we need to be aware of perfection
as an ideal, modeled by God, yet still an attainable ideal for Christian
community. In Greek, the words teleios, telos,
and telioo all imply perfection.
Perfection for Plato is found in the world of ideas, and
is therefore unattainable in this imperfect world (Hartin 19).
It is, however, a goal we should strive for. Greek philosophy also
uses perfection as a concept for something we can
achieve; it is the idea of maturity, actualization (Bromily 1164),
discerning and doing what is ethically good.
In the Hebrew use of the word, perfection is completely
achievable. The earliest uses refer to choosing a perfect
animal for sacrifice. The perfect animal is one without blemish,
or an animal that has all the expected traits of that species. For
people, perfection is simply wholehearted devotion to God
(Hartin 24).
The first century Jewish philosopher Philo introduces the idea that
perfection belongs only to God, although he still encourage
the faithful to seek perfection by turning to God. Perfection is
found only in God’s grace (Hartin 29-30).
The Qumran community, keepers of The Dead Sea Scrolls, found perfection
through obedience to the law. They described it as the path one
takes to live by Torah (Hartin 27).
Moving from Torah to the New Testament, the translations for teleios
are most commonly complete, mature, or perfect.
Teleioo is to make perfect, accomplish
or finish. Telos is used for end or outcome,
sometimes fulfillment. The Gospels use telos extensively,
meaning an end that is coming in the future, an accomplishment
or perfection that is yet to come. Matthew is the only
Gospel to use teleios, where it means whole, or undivided
(Bromily 1165)
quite similar to James’ understanding of the word. John uses
teleioo often, describing Jesus’ accomplishment
of what God has set out.
Paul finds perfection only in Christ (Hartin 35).
He uses all three words, yet without implying the Hebrew concept
that we can become perfect in God’s eyes. While Abraham and
Noah are found blameless in the Old Testament, Paul uses Abraham
to show that we cannot become perfect by our works, only by our
faith. Yet Paul is similar to James in setting up perfection in
contrast to worldliness.
Do not be conformed to this world, but be transformed by
the renewing of your minds, so that you may discern what is the
will of God—what is good and acceptable and perfect.
–Romans 12:2.
Patrick Hartin argues that James’ letter is a call to Christian
perfection. Perfection for James is found in faith, faith
that is lived out in community. It is a wholly achievable goal.
Both the NRSV and NIV translate teleios as mature
in 1:4; Moo argues this is not a strong enough word. The NASB is
more accurate, using perfect. James sets the goal for us
to be perfect like God is perfect, and we should not lower that
standard (Moo
56). It is God’s perfect gifts that are
offered in 1:17, one of those gifts is the perfect law
in 1:25. In James 3:2 teleios seems to be merely self-control,
our ability to control our tongues, and thus ourselves. We should
not lose sight of the fact that for James living out the law of
liberty is found in the action, or works, of self-control.
It is Abraham’s actions that complete his faith in James
2:22. The Greek here is teleioo, meaning accomplish
or finish, but also implying make perfect. James
is calling us to be made perfect by our actions, by doing works
that complete our faith. In 5:11 NRSV translates telos
as purpose, but here also is the implication of perfection.
It is the end we were meant to achieve, the completion of our lives.
God’s perfection is in compassion and mercy, and that is how
we too will find perfection.
Geoffrey W. Bromily, Theological Dictionary of the New Testament
Abridged in One Volume, (Grand Rapids, MI: Wm B. Eerdmans Publishing
Company, 1985.)
Patrick J. Hartin, A Spirituality of Perfection: Faith in Action
in the Letter of James (Collegeville, MN: The Liturgical Press,
1999).
Douglas J. Moo, The Letter of James in The Pillar
New Testament Commentary, DA Carson, general editor. (Grand
Rapids, Michigan: William B. Eerdmans Publishing Company, 2000).
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