The thought of perfection is expressed through Hebrew terms drawn from such verbs as ka·lal´ (perfect [compare Eze 27:4]), sha·lam´ (come to completion [compare Isa 60:20]), and ta·mam´ (be completed, come to perfection [compare Ps 102:27; Isa 18:5]). In the Christian Greek Scriptures the words te´lei·os (adjective), te·lei·o´tes (noun), and te·lei·o´o (verb) are used similarly, conveying such ideas as bringing to completeness or full measure (Lu 8:14; 2Co 12:9; Jas 1:4), being full grown, adult, or mature (1Co 14:20; Heb 5:14), having attained the appropriate or appointed end, purpose, or goal (Joh 19:28; Php 3:12).
Other perfectionrelative. Perfection of any other person or thing, then, is relative, not absolute. (Compare Ps 119:96.) That is, a thing is "perfect" according to, or in relation to, the purpose or end for which it is appointed by its designer or producer, or the use to which it is to be put by its receiver or user. The very meaning of perfection requires that there be someone who decides when "completion" has been reached, what the standards of excellence are, what requirements are to be satisfied, and what details are essential. Ultimately, God the Creator is the final Arbiter of perfection, the Standard-Setter, in accord with his own righteous purposes and interests.—Ro 12:2; see JEHOVAH (A God of moral standards) As an illustration, the planet Earth was one of God’s creations, and at the end of six creative ‘days’ of work toward it, God pronounced the results "very good." (Ge 1:31) It met his supreme standards of excellence, hence it was perfect. Yet he thereafter assigned man to "subdue it," evidently in the sense of cultivating the earth and making the whole planet, and not just Eden, a garden of God.—Ge 1:28; 2:8................................ Mankind’s perfection will be relative, limited to the human sphere. Yet it will certainly afford those gaining it the ability to enjoy earthly life to the fullest degree possible. "Rejoicing to satisfaction [to the full] is with [Jehovah’s] face," and God’s ‘tenting with mankind’ shows that obedient mankind is meant, those toward whom Jehovah’s face turns with approval. (Ps 16:11; Re 21:3; compare Ps 15:1-3; 27:4, 5; 61:4; Isa 66:23.) Perfection does not mean an end to variety, however, as persons often assume. The animal kingdom, which is the product of Jehovah’s ‘perfect activity’ (Ge 1:20-24; De 32:4), contains enormous variety. Perfection of the planet Earth is likewise not incompatible with variety, change, or contrast; it allows for the simple and the complex, the plain and the fancy, the sour and the sweet, the rough and the smooth, the meadows and the woods, the mountains and the valleys. It embraces the stimulating freshness of early spring, the warmth of summer with its azure-blue skies, the loveliness of autumn colors, the pure beauty of freshly fallen snow. (Ge 8:22) Perfect humans will thus not be stereotypes of identical personality, talents, and abilities. As the initial definitions have shown, this is not a necessary meaning of perfection. |