Mature (5046) teleios by Greek Word Studies

Perfect (5046) (teleios from telos = an end, a purpose, an aim, a goal) means complete, mature, fully developed, full grown, brought to its end, finished, wanting nothing necessary to completeness, in good working order. Teleios signifies consummate soundness, includes the idea of being whole. Interestingly the Gnostics used teleios of the one fully initiated into their mysteries and that may have been why Paul used teleios in this epistle. Teleios is used 19 times in the NT (Matthew 2x ; Romans 1 Corinthians 3x; Ephesians ;Philippians ; Colossians 2x; Hebrews 2x; James 4x ;1 John) and is translated in the NASB as: complete, 2; mature, 4; more perfect, 1; perfect, 12. The KJV has one use translated "of full age". Earlier Paul after declaring the glorious truth to the Colossians that Christ was now in them and that He Alone was their Hope (absolute assurance of future good) of glory went on to emphasis that because of this great truth... "we proclaim Him, admonishing every man and teaching every man with all wisdom, that we may present every man complete (teleios) in Christ. And for this purpose also I labor (to the point of literal exhaustion!), striving (agonizomai - same verb describing Epaphras' "laboring earnestly" in prayer for the same goal = that the Colossian saints would be complete in Christ) according to His power (which undoubtedly is how Epaphras also was enabled to prayer with such passion and power - and it is the only way we can pray this way - His power working in us and through us), which mightily works within me." (see note Colossians 1:28) As discussed more fully below, teleios does not connote moral or spiritual perfection, or sinlessness, but rather refers to that which is fully developed. Teleios has at least three shades of meaning: (1) Teleios speaks of totality, as opposed to partial or limited and when used of things means in full measure, undivided, complete or entire (as in Romans 12:2 [note] referring to "the will of God" which is "good and acceptable and perfect"). When referring to persons the idea is that of complete or perfect ("Therefore you are to be perfect (teleios), as your heavenly Father is perfect (teleios)." Matthew 5:48 [note]- see more discussion below) Teleios describes a victim which is fit for a sacrifice to God as without blemish. (2) Teleios also speaks of that which is fully development as opposed to that which is immature. And so it describes persons who are full grown or mature (especially referring to spiritual maturity). In Greek teleios was applied to physical growth and so a man who has reached his full-grown stature is teleios in contradistinction to a half-grown lad. A student who has reached a mature knowledge of his subject is teleios as opposed to a learner who is just beginning, and who as yet has no grasp of things. For example Pythagoras divided his students into the learners, and the mature. (teleios). Philo divided his students into three classes—those just beginning (archomenoi), those making progress (prokoptontes), and those beginning to reach maturity (teleios). Teleios does not imply complete knowledge but a certain spiritual maturity in the faith. That is Epaphras' desire for the saints at Colossae. (3) Teleios can refer to that which is in a state of full preparation or readiness In all the above variations of meaning the underlying idea is that a purpose has been achieved or that a thing or person has reached its intended goal or end. The basic meaning of teleios in the New Testament is always that the thing or person so described fully carries out the purpose for which designed. And so when Greek speaks of "perfect" (teleios) it is in fact such if it perfectly carries out the purpose for which it was designed. Richards explains teleios (and related words in this group such as teleioo, teleiotes) writing that the emphasis is on... "wholeness and completeness. In the biological sense they mean "mature," or "full grown": the person, animal, or plant achieved the potential inherent in its nature. The perfect is the thing or person that is complete, in which nothing that belongs to its essence has been left out. It is perfect because every potential it possesses has been realized." (Ibid) Wayne Detzler writes that the root meaning of teleios is... "fulfilled purpose," which is seen in the English word "teleology" (the belief that any process is shaped by purpose). The "teleological" argument of the existence of God says that the purposeful arrangement of the universe demonstrates the existence of God. Later on this word assumed another meaning, that of perfection. When something fulfills its purpose, it is supposedly perfect. Aristotle emphasized the aspect of ethical perfection, doing that which is right. For him self-actualization was most important. A person should realize that which is right for himself, and this is perfection. In other words, perfection is not conforming to an external standard, be it God's or man's. In this sense Aristotle stood out in bold contrast with biblical ethics, which stress conformity to God's standard. Later, under the influence of Plato, perfection meant conformity to accepted virtues in Greek culture. When one exemplified these virtues in every way, he was perfect. In its various forms teleios occurs about 100 times in the Greek New Testament. In each case it means "perfection," "completion," or "wholeness." For instance, in some cases it speaks of ethical perfection, behavior which is complete or whole. An example of this ethical perfection is found in James, when he asserted that endurance in the Christian life helps make one perfect (James 1:4). Let it be added that this does not teach sinless perfection. The Bible repeatedly emphasizes that no one is sinless, but every Christian should sin less every day. James illustrated this teaching by reference to obeying God's Law (James 1:25). Specifically, he saw the tongue as the main battleground in achieving spiritual perfection or wholeness (James 3:2, 6-12). James knew that true perfection is found in God alone (James 1:17). In John's epistles there is likewise an emphasis on perfection. Here the sole source of perfection is God. Only God can give perfect love, which takes away fear (1 John 4:18). No perfection exists apart from Him. In Paul's writings there is also reference to this ethical perfection. To Timothy Paul wrote that the young man should perfect or fulfill his ministry as an evangelist (see note 2 Timothy 4:5). No one is a perfect minister, but every Christian should fulfill his ministry. Paul wrote to the Colossians, urging them to teach young Christians and thus bring them to completion or maturity in the faith (see note Colossians 1:28). This perfection was seen in their conformity to the will of God (4:12). Christians gain insight into the way of God as they grow in grace. This produces spiritual wisdom and maturity (1 Cor. 2:6). In fact, Paul pressured the Corinthian Christians to grow into spiritual maturity (1Cor 14:20). To the Ephesians Paul wrote that they should mature in the knowledge of God, and that this would bring them into the image of Christ (see note Ephesians 4:13). This goal of maturity motivated all Paul's missionary work. (Ed note: and also the prayers of Epaphras for the Colossian saints) Besides the perfection of ethics and the perfection of character, the Scriptures also speak of perfection of doctrine. When a person professes faith in Christ, he has a basic, elementary understanding of Christian truth. He knows how to be saved, and that is about all. In time that Christian should grow on to maturity and develop a hunger for progressively deeper truth. This is what the writer of the Book of Hebrews calls perfection or maturity (see notes Hebrews 5:13; 5:14, Hebrews 6:1). Perfection in the New Testament is not a flawless imitation of God. Rather it its a growth into maturity which is discernible as one makes progress in the faith. Absolute perfection and completeness is found in God alone, and we shall experience it only when we are with Him." (Detzler, Wayne: New Testament Words in Today's Language) Barclay explaining Jesus' instruction in Matthew 5:48 (note) that we are to be perfect (teleios) writes that... the Greek idea of perfection is functional. A thing is perfect if it fully realizes the purpose for which it was planned, and designed, and made. In point of fact, that meaning is involved in the derivation of the word. Teleios is the adjective formed from the noun telos. Telos means an end, a purpose, an aim, a goal. A thing is teleios, if it realizes the purpose for which it was planned; a man is perfect if he realizes the purpose for which he was created and sent into the world. Let us take a very simple analogy. Suppose in my house there is a screw loose, and I want to tighten and adjust this screw. I go out to the iron-monger and I buy a screw-driver. I find that the screw-driver exactly fits the grip of my hand; it is neither too large nor too small, too rough nor too smooth. I lay the screw-driver on the slot of the screw, and I find that it exactly fits. I then turn the screw and the screw is fixed. In the Greek sense, and especially in the New Testament sense, that screw-driver is teleios, because it exactly fulfilled the purpose for which I desired and bought it. So, then, a man will be teleios if he fulfills the purpose for which he was created. For what purpose was man created? The Bible leaves us in no doubt as to that. In the old creation story we find God saying. “Let us make man in our image after our likeness” (Genesis 1:26). Man was created to be like God. The characteristic of God is this universal benevolence, this unconquerable goodwill, this constant seeking of the highest good of every man. The great characteristic of God is love to saint and to sinner alike. No matter what men do to him, God seeks nothing but their highest good.." (Barclay, W: The Daily Study Bible Series, Rev. ed. Philadelphia: The Westminster Press or Logos) John MacArthur commenting on "perfect" (teleios) in Matthew 5:48 (note) writes that... "Teleios (perfect) basically means to reach an intended end or a completion and is often translated “mature” (1Cor 2:6; 14:20; Ephesians 4:13 [note]; etc.). But the meaning here is obviously that of perfection, because the heavenly Father is the standard. The “sons of [the] Father” (see note Matthew 5:45) are to be perfect, as [their] heavenly Father is perfect. That perfection is absolute perfection." That perfection is also utterly impossible in man’s own power. To those who wonder how Jesus can demand the impossible, He later says, “With men this is impossible, but with God all things are possible” (Matthew 19:26). That which God demands, He provides the power to accomplish. Man’s own righteousness is possible, but is so imperfect that it is worthless; God’s righteousness is impossible for the very reason that it is perfect. But the impossible righteousness becomes possible for those who trust in Jesus Christ, because He gives them His righteousness. That is precisely our Lord’s point in all these illustrations and in the whole sermon --- to lead His audience to an overpowering sense of spiritual bankruptcy, to a “beatitude attitude” that shows them their need of a Savior, an Enabler who Alone can empower them to meet God’s standard of perfection." (MacArthur, J: Matthew 1-7 Chicago: Moody Press or Logos) Richards in his discussion of "maturity" writes that... "The Greek words translated "maturity" are teleios (used 19 times in the NT) or teleiotes (used twice in the NT). The root expresses an important Greek concept: that of end or goal. The thought is that a mature individual has reached the goal of the process of growth as a person. The NT gives us insight into the process by which a Christian becomes mature. Maturity should come as a natural process of our being among a group of believers who are functioning properly ("until we come to such unity in our faith and knowledge of God's Son that we will be mature and full grown [teleios] in the Lord, measuring up to the full stature of Christ." NLT, see note Ephesians 4:13), as we face trials and persevere ("And let endurance have its perfect [teleios] result, that you may be perfect [teleios] and complete, lacking in nothing." James 1:4. Ed note: James is referring to spiritual maturity fulfilled in Christlikeness, which is the goal of endurance and perseverance in trials!), and through the constant exercise of our faculties by applying God's Word to guide our daily choices ("But solid food is for the mature [teleios] , who because of practice have their senses trained to discern good and evil." Heb 5:14). Why is maturity important? Because those who are mature Christians are able to grasp and apply spiritual truths ("Yet we do speak wisdom among those who are mature [teleios]; a wisdom, however, not of this age, nor of the rulers of this age, who are passing away" 1Cor 2:6), establish right priorities in life ("Let us therefore, as many as are perfect [teleios], have this attitude; and if in anything you have a different attitude, God will reveal that also to you" see note Philippians 3:15), and stand confident and firm in the will of God (Col 4:12)." (Richards, L O: Expository Dictionary of Bible Words: Regency) In summary, teleios when used of a believer as in the present context describes one who has attained moral maturity, wanting in nothing, having reached the goal, purpose or end for which he was created and which he had before the fall. Epaphras is agonizing for the Colossian believers that they might reach the goal experientially, that they were in fact positionally (they were "complete in Christ" needed not to get more of Him for Him to "get more of them" so to speak!). God’s expectation of us is to be completely blameless! Epaphras prayer that they stand perfect (teleios) touches on one of the key issues at Colossae. As we have seen some saints were being encouraged by aberrant teaching to seek maturity or perfection through philosophy, ascetic practices, visionary experiences and special revelations, rather than through Christ. Regarding Christian perfection, Tom Skinner, famous black evangelist, explained that... "If you check out the life of Jesus you will discover what made Him perfect. He did not attain a state of perfection by carrying around in His pocket a list of rules and regulations, or by seeking to conform to the cultural mores of His time. He was perfect because He never made a move without His Father." John H. Jowett said “Praying that costs nothing accomplishes nothing.” Warren Wiersbe writes that... E. M. Bounds was a prayer-warrior of the last generation. He would often rise early in the morning and pray for many hours before he began the work of the day. His many books on prayer testify to the fact that Bounds, like Epaphras, knew how to agonize in prayer before God. (If you have never read Power in Prayer [Baker] by E. M. Bounds, by all means do so.)" (Wiersbe, W: Bible Exposition Commentary. 1989. Victor or Logos) The famous Puritan writer, Richard Baxter (1615-91) wrote a fine forecast of heaven entitle "The Saints' Everlasting Rest" (1650) and in it he addressed the issue of perfection writing that... "This life was not intended to be the place of our perfection, but the preparation for it." AND FULLY ASSURED: kai peplerophoremenoi (RPPMPN) Fully assured (4135) (plerophoreo) means to bear or bring to the full, to carry through to the end, to make full, to persuade, fully convince. Lightfoot translates it as “fully persuaded.” The NLT renders it "fully confident of the whole will of God." Note the use of the perfect tense which conveys the idea of lasting assurance or permanence of the assurance. Epaphras’ concern was that the Colossians have a firm persuasion concerning the truth in the face of the doctrinal and practical errors fostered by those who promulgated "philosophy and empty deception, according to the tradition of men, according to the elementary principles of the world rather than according to Christ." (See note Col 2:8) IN ALL THE WILL OF GOD: en panti thelemati tou Theou: Wuest translates this last section "those who have been brought to the place of full assurance in everything willed by God". (Wuest, K. S. Wuest's Word Studies from the Greek New Testament: Eerdmans or Logos) But what does this mean practically? Why was this one of Epaphras' goals in prayer for the Colossian saints? Warren Wiersbe gives an excellent answer writing that... “Full assurance in the will of God” is a tremendous blessing! It is not necessary for the believer to drift in life. He can know God’s will and enjoy it. As he learns God’s will and lives it, he matures in the faith and experiences God’s fullness." (Wiersbe, W: Bible Exposition Commentary. 1989. Victor or Logos) If Satan can make you ignorant of God’s will, he will rob you of all the glorious blessings God has planned for your life. You will make bad decisions, get involved in sinful activities, and build the wrong kind of life. And, sad to say, you will influence others to go wrong! In my ministry of the Word in many places, I have seen the tragic consequences of lives out of the will of God. (Wiersbe, W. W. The Strategy of Satan: How to Detect and Defeat Him. Wheaton, Ill.: Tyndale House Publishers) Here is Andrew Bonar's Sermon entitled "Epaphras"... 'Always labouring fervently for you in prayers, that ye may stand perfect and complete in all the will of God' Col. 4:12. Epaphras was a citizen of Colosse. Hence his deep interest in the Colossians. The Lord does not ask His people to give up their patriotism when they turn to Him. Epaphras had a particular desire that the Colossians should be blessed, because he was one of them. From the words in Col 1:7 (note) it would appear that Epaphras was their minister, one for whom Paul had great love. He calls him his 'dear fellow-servant.' From Philemon we find that he was a prisoner at this time along with Paul in Rome. Paul speaks of him as a 'servant of Christ.' If you know the meaning of the words you know what an honour they imply, and at the same time great responsibility. Let us dwell on this remarkable feature of Epaphras' character, his prayerfulness. He was a prisoner in Rome. Many of God's saints have done their best work in prison. Epaphras wrote nothing; it is not said that he had any visions in that prison; but his work was prayer, 'labouring fervently.' And notice it is in the plural, 'in prayers,' and 'always.' 1. Epaphras' labours in prayer. - Being a servant of Christ, he was one who was very much with Christ. He went to Him to get commissions, and then returned to tell Him how he had executed them. He was not like Paul who wrote letters never-to-be-forgotten, but he had another talent, that of prayer, and he turned it to good account. He was just as useful, perhaps, in his own place as Paul. He 'laboured fervently' in prayers. The words are like those used about Christ in Gethsemane : 'being in an agony, He prayed more earnestly.' He agonised in prayer. His were Gethsemane prayers. He made his prison-cell fragrant with the sweet incense of prayer. Is he not a man to be envied? He is certainly a man to be imitated. He did this 'always.' Every day he was to be found praying for his beloved people at Colosse. He had great faith in prayer. He knew the fulness of Christ's heart as well as the abundance of the treasure laid up in Him, so he was not afraid to ask much. He knew there was great danger of his people standing still, and not growing in grace. Real prayer, earnest prayer, is hard work. There are so many interruptions ; so many excuses for not persevering suggest themselves to the mind. A believing man is more ready at work than at prayer. Satan has a special ill-will at praying people. Some one has said that Satan's orders are, 'fight not with small or great, but only with the praying people.' If we are to persevere in prayer, it must be prayer in the Spirit, with the atmosphere of the Spirit all around us. Epaphras would never say his prison was a tiresome place. He would say he had plenty of work to do there. Be like him, labouring for God in prayer. If you can't work, if you can't speak, you can pray. But work hard at it like Epaphras, and you will be an immense benefactor to others. 'Of all thy gifts we ask but one, Give us the constant power to pray. Indulge us, Lord, in this request, Thou canst not then deny the rest.' Lengthen your brief prayers. Take more time, and in this way bring down showers upon your own soul, and upon all around you. 2. The main theme of Epaphras' request. - We would have thought it would be for a revival, for the conversion of many souls at Colosse. No, it was for believers he prayed with most intense earnestness, and always, day after day. This was an indirect way of reaching the unsaved, for if believers get more of God's grace, they will go forth to others. It is more difficult to find Epaphrases than to find workers. The coldness and inconsistencies of believers are an immense hindrance to the conversion of souls. On the other hand, if believers are full of the Spirit, full of love to souls, the world sees they have got something that earth cannot give, and when they show by their joy in Christ that they are satisfied, the world would like to get at their secret. There are far more people made to think by seeing the joy of believers, and their satisfaction in Christ, than by any word they speak. Epaphras would ask all this for the Colossians, 'that they might be perfect and complete in all the will of God,' - in all that God wanted them to do, that the seal of the Spirit might be very distinct and legible in them. There was once a great deal of murmuring among the Gentile converts in Jerusalem. God showed them how to remedy the evil, and the murmuring was stopped (Acts 6:1-7); and we read that 'the Word of God increased, the number of the disciples multiplied, and a great company of the priests were obedient to the faith.' That was one result of doing the will of God. After Paul's conversion there was a lull in persecution, and 'walking in the fear of God, and in the comfort of the Holy Ghost, the churches were multiplied.' Besides this result to the unsaved, it is so glorifying to God when believers are lively and vigorous. Seek to labour fervently in this work of prayer. I have met with many who have come to tell me they were going to give up part of their work because they had not time for it, but I never remember in the course of my ministry meeting with any one who wanted to give up some part of his work because he was going to take the time for prayer. If any one did do this, the part of work he had left would soon be filled up. If you are not 'always labouring fervently in prayers' you will be dwarfed Christians. Would you not, for your own sake, be 'perfect and complete in all the will of God'? ><> ><> ><> Beautiful Epitaph by F. B. Meyer - This is a very beautiful epitaph on a good man’s life. Amid all the crowding interests of Epaphras’ visit to Rome, his heart was with his friends. He strove for them in prayer. It was no passing thought that he voiced; no light breathing of desire; no formal mention of their names. It seemed as though he were a wrestler, whose muscles strained as he agonized for the prize. He labored. We shall never know, till we stand in the clear light of haven, how much has been wrought in the world by prayer. Here, at least, there is mention of a man’s labors. Probably the work on the results of which we are inclined to pride ourselves is due less to us than we suppose, and more to unrecognized fellow laborers. Let us be careful to mingle much intercession with all our prayers, especially on behalf of Christian workers, that they may realize we are actually working and laboring beside them. "Copy and paste the address below into your web browser in order to go to the original page which will allow you to access live links related to the material on this page - these links include Scriptures (which can be read in context), Scripture pop-ups on mouse over, and a variety of related resources such as Bible dictionary articles, commentaries, sermon notes and theological journal articles related to the topic under discussion." http://www.preceptaustin.org/colossians_412-18.htm#Perfect

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Mature (5046) teleios

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