Brought to an Intended End (τέλειος)
In First Corinthians chapter thirteen verse ten, Paul writes of a time when a complete thing (τέλειος) will render ineffective that which is out from a part. Due to poor translations and hermeneutics applied to this passage, a lot of confusion has resulted from using “perfect”, especially around the conclusion of the use of specific Spiritual gifts and prophecy within the assembly. The Greek word τέλειος (telios), found in First Corinthians chapter thirteen verse ten, does not carry the same meaning as the English concept of “perfect”; rather, it conveys completion through bringing something to its intended end. Whether or not it is without flaw has to do with what the goal, or intent, was for that thing.
When Scripture articulates the concept of maturity concerning a human, it refers to a person’s lifestyle upon the earth, not in their resurrected state. Otherwise, it indicates completion, such as with the greater and more complete Tabernacle in the heavens that Christ entered into to obtain eternal salvation in Hebrews chapter nine verse eleven. In First Corinthians chapter two verse six, Paul writes that he speaks a wisdom for the mature, not a wisdom of this malignantly evil age. Paul uses the same concept of maturity while addressing the Christians in Jerusalem who went back to living under law and, therefore, were not training their senses to discern what is proper from what lacks in character. Solid food is for the mature, whereas milk is for the inarticulate babbler, Hebrews chapter five verse fourteen. Due to their lack of maturity, they need someone again to teach them the basics of the oracles of God. In First Corinthians chapter fourteen verse twenty, Paul uses τέλειος (telios) for maturity in understanding in contrast to being an inarticulate babbler. In doing things that are wrong, lacking in character, we are to be inarticulate babblers but not in understanding, for the Spiritual gift of speaking in another language was prophesied about and is a sign to the unbelieving Jews. Through this, we understand that there are specific Spiritual gifts that are no longer active within the assembly because their purpose has been completed. These gifts are the revelatory and sign gifts such as prophecy, word of knowledge, healing, working of miracles, Speaking in another language, and such like. Therefore, in First Corinthians chapter thirteen verse ten, Paul is not writing about when we are resurrected and in our perfect form, but a time when that which is out from a part has been brought to completion.
Since the English concept of “perfect” is not expressed in the original letter to the Corinthians, Paul refers to something that is brought to completion that must be derived from the context of the letter. “but when the complete (mature) thing comes, the [thing] out from a part is rendered ineffective.” This finished thing cannot grammatically refer to humans because of its linguistic form; it refers to an inanimate object. Up to this point, Paul has been prophesying out from a part; however, when the complete thing comes, that which is out from a part is no longer effective because the mystery has been fully revealed. Prophecy within the assembly provided new information for the Church; therefore, since its purpose is to reveal instructions from God, it cannot be the complete thing. Rather, the complete thing that prophecy reveals in parts is the mystery from God, which had not been fully disclosed when Paul wrote to the Corinthian saints. Paul understood that a day was quickly coming in which the mystery would be completely manifested, and when that happened, prophecy and the gift of knowledge would no longer be effective within the Church because she would have all the revelation of the mystery God intended to disclose to her.
On a technical note, the Greek language is quite an incredible linguistic system, and the original books were letters without chapter and verse breaks. When we abide by the grammatical rules related to the language and apply proper hermeneutics to this first letter to the Corinthian saints, the meaning of First Corinthians chapter thirteen verse ten becomes clear. The Greek word used for “mature”, often translated as “perfect”, has to agree with the noun it is modifying. Its form does not agree with prophecy; therefore, Paul is not referring to the completion of prophecy, for prophecy is out from the part, not the whole thing. It also cannot refer to a person in a resurrected state because the grammatical structure does not agree with the word for resurrection. Grammatically, “mature” in this passage refers back to the beginning of the letter when Paul was writing about the mystery from God in chapter two verse one. There is no other word within the letter prior to First Corinthians chapter thirteen verse eight that agrees with the grammatical form that “mature” is in. Implying that Paul is referring to the resurrected state by using the word “perfect” adds information into the passage that ignores the context. Paul is discussing Spiritual gifts and their use within the assemblies, not the completion of our redemption. Therefore, Paul indicates that when the mystery of God is fully revealed to the Church, she will no longer need that which is out from a part. When we are of full age, we put aside childish things, just as one who matures in understanding leaves behind the things of an inarticulate babbler. At the beginning of the Church, while God was revealing everything He was doing, they saw as in a mirror dimly lit. However, Paul uses the word “then”, indicating that when the Church receives the completed revelation she will see in a clearer manner. Be cautious with interpreting “then” to imply when we see Christ, for that is a major violation of the context of the letter and inserting a concept that Paul is not discussing. Therefore, now that we possess the full revelation of the mystery, we see as face to face, not as in a dimly lit mirror, for God has revealed the entire mystery to us, giving us all things pertaining to life and godliness so that we are able to come to a mature man through the full experiential knowledge of the Son of God to the measure of the stature of who we are in Christ so that we are no longer tossed around by every wind of doctrine by the teachings of men who seek to deceive the saints.
A Pattern (τύπος)
A pattern (τύπος – typos) embodies the characteristics or function of a model. Scripture uses the concept of a pattern for a physical imprint, such as from a nail, along with the manner in which a person’s life is governed.
After the resurrection of Christ, Thomas, who was not at the tomb, questioned the testimony of the other disciples, claiming that unless he sees the pattern of the nails in Christ’s hands, he will not believe, John 20:35. While Israel was out in the wilderness they were given a pattern of the heavenly Temple, Hebrews 8:5, which is the same model the Temple in Israel was made from when Solomon first had it built, Acts 7:55. Even though during the time of God delivering Israel from Egypt, they all passed through the sea and were immersed in the cloud and sea while partaking of spiritual food and drink, God was not pleased with many of them because of their unbelief. These are a pattern for our admonishment that we should not strongly desire things that lack in character (are wrong) and not to become idolators and fornicators as they were, for God destroyed them in the wilderness, 1 Corinthians 10:6,11. It is a foolish Christian who thinks that grace is a license to sin. This one is not heeding the pattern given to us through those who rejected God and sought their own way, bringing destruction upon themselves. Do not be deceived, God is not mocked; we reap what we sow, Galatians 6:7-8.
Adam is a type or pattern of the One who is to come, for Christ is the last Adam, Romans 5:14; 1 Corinthians 15:45. Just as Adam’s trespass and sin impacted the whole human race, Jesus’ obedience and righteousness are transferred to all those in the Christ; the new creation, 2 Corinthians 5:17. Since humans are not individual creations, they require a head, and from that head the entire body is impacted. When the head is corrupt, the whole body is contaminated. Adam brought sin into the world, subjecting all to physical death, Romans 5:12. Before he sinned, he trespassed, resulting in spiritual death. These two deaths are passed on to all humans, who are born separated from God in spirit (logical) and subject to physical death. However, through Christ, we have the gift of righteousness and the gracious gift of eternal life, Romans 5:18-19, which counter the physical and spiritual deaths that Adam passed down to us.
When we obey the pattern of the doctrine delivered to us concerning the fact that Christ died for our sins according to the Scriptures and was raised on the third day out from the dead just as Scripture stated would happen, we gain freedom from our sin nature. This freedom is then enjoyed when we apply the truth, which sets us free from sin, John 8:32. Know that we have died with Christ and are raised to walk in newness of life, which renders the sin nature ineffective, Romans 6:3-6. Reckon to ourselves the fact that we are co-crucified and co-raised with Christ, Romans 6:11. Yield our members to righteousness, Romans 6:13. When we obey this pattern, we have freedom from sin, Romans 6:17.
Many who are enemies of the cross of Christ walk among the Christians; therefore, we are to note those who properly govern their lives according to the pattern that Paul has left us, Philippians 3:17. In addition, we are to withdraw from every brother who walks in a disorderly manner that is not according to the traditions passed down to us. In leaving us a pattern to watch out for those seeking to use the saints for financial gain, Paul did not demand support from those he taught but worked day and night in great toil, not eating anyone’s bread free of charge. He did not do this because he lacked the authority to be taken care of by the Church, but to show a pattern to the saints not to take from others. If a man does not work, he should not eat, 2 Thessalonians 3:6-12.
Pastors are to be a pattern to those they shepherd, not lording their position over the saints as the Gentiles do, 1 Peter 5:3; Matthew 20:25, but as ones who are entrusted with the flock of God, they are to be an example of good works and in properly handling Old Testament information that is to be known but not practiced, while showing forth soundness, integrity, and proper morals, Titus 2:7.
Image and Likeness
In the first chapter of Genesis, Scripture records that God states He would make man in His image and likeness, Genesis 1:26. However, by Genesis 5:3, after the fall of Adam, the likeness and image of humans is that of Adam, for he passed on his corrupt nature to his children, Genesis 5:3.
The concept of image (צֶ֫לֶם – tsĕ-lĕm) is that which has a similar appearance. When examining God’s appearance, we find that He dwells in light, 1 Timothy 6:16; therefore, when God created Adam, He wrapped him in light so that Adam would have a similar image. When Adam and Eve ate from the forbidden tree, they were stripped of this image, Genesis 3:7. It is worthy to note here that the word used in Genesis 3:7, often translated as naked (עֲרוּמִּ֔ים), actually means stripped (עֵֽירֻמִּ֖ם). They both knew they were stripped, for they could visibly see that they had lost their covering. However, this does not mean that the similarity to God was lost entirely to humans, for Adam was made in the image of God. This is why, after the Noahic flood in the dispensation of government, a new rule is placed upon the household that if a man sheds the blood of another man, his life is to be forfeit, Genesis 9:6. Although Adam was created in a state of innocence (not knowing good and evil) and resided in the garden during a time when there was no sin upon the earth, his offspring inherit his corrupt nature resulting from the penalties of spiritual and physical death for his trespass and sin, which brought death into this world, Romans 5:12, 17.
In the realm of false religions, an image refers to the representations the leaders and followers make of sticks and stones to represent the gods they create in their imaginations, Numbers 33:52; 2 Kings 11:18. When the Philistines captured the Ark of the Covenant, it remained in their country for seven months. During this time, the hand of the Lord was very heavy upon their cities that housed the Ark; therefore, they sought to send it back to its place, 1 Samuel 5:11. After the leaders of the Philistines consulted with their priests and diviners, they were instructed to make a trespass offering of golden images of the tumors and rats that were plaguing them and send the Ark back to Israel, 1 Samuel 6:4-8. This trespass offering was made in accordance with their religious belief that by sending the Ark away with the images of what was oppressing them, they would be freed from the affliction.
Humans are not just soulish (emotional), fleshly-based beings like animals, for we also possess a spirit, 1 Thessalonians 5:23. It is because of the spirit that we have a likeness (דְּמוּת – demût) to God, for His essence is Spirit, John 4:24. The spirit is where our rational and logics reside, 1 Corinthians 2:11. It is in this area of the human nature that Adam was created in the likeness of God, for he was an intelligent, logical creature. Although humans remain rational beings, due to Adam’s trespass causing spiritual death, which is separation from God, our conclusions have become corrupted by the desires from the flesh. In understanding the distinction between image and likeness, we have a few areas in Scripture where the difference is expressed, helping us to comprehend the variance in what is being conveyed. When King Ahaz sent Urijah the likeness of an altar that he saw in Damascus, it was not just to copy its appearance but its use; therefore, rather than just sending an image of the altar, the King sent the Priest the likeness of it so that he could use it for sacrifices, 2 Kings 16:10. He did not want an altar that was similar in appearance, but could be used in the same manner. We also find likeness used concerning what comes from an unrighteous person. The poison of the wicked is likened to that of a serpent, Psalm 58:4. Their vile speech destroys the lives of others in a similar way as the venom from a snake impacts its prey. While describing the Cherubim, Ezekiel expressed their likeness to a human, Ezekiel 1:5, rather than a reference to an image because he focuses on the similarity in how they present themselves. In depicting their likeness, Ezekiel illustrates their appearance as that of burning coals, Ezekiel 1:13, expressing a distinction between their image and likeness. In the book of Daniel, the Second Person of the Godhead is seen in the likeness of a man, Daniel 10:16. In the New Testament, God set aside His outward appearance of Deity and took on the form of a bondservant, being found in the likeness of men, Philippians 2:6-7. However, God is not a man, nor the son of a man, Numbers 23:19; therefore, when He came, it was in the likeness of a human, having taken on an outward image of a man so that He could make propitiation for sins, 1 John 4:10, and through His blood enter the Heavenly temple and obtain eternal redemption, Hebrews 9:12, for all who believe that He died for our sins according to the Scriptures and was raised on the third day according to the Scriptures, 1 Corinthians 15:1-4.
Image (צֶ֫לֶם) expresses that which is similar in appearance, whereas likeness (דְּמוּת) describes a resemblance in function. When Adam sinned, he was stripped of the garment of light that expressed his similarity in appearance to God, losing the image. However, before he sinned, trespass brought spiritual separation from God, resulting in our likeness to God becoming tainted and, consequently, producing conclusions that cannot stand when being tested for good, Romans 1:28. In expressing love towards the world, God gave His Son, the Second Person of the Godhead, to restore our relationship with Him and ransom us from sin, 1 Timothy 2:6. Therefore, for those who share in the resurrection of Christ, we can shine as luminaries among this crooked and perverse generation when our lives express a proper opinion of God by living out the righteousness that we now have in Christ, Philippians 2:15. When God raised Christ from the dead, He created a new man, 2 Corinthians 5:17. When we believe the gospel for salvation (1 Corinthians 15:1-4), we are taken out of Adam and immersed into the Christ and therefore partake in His death and resurrection. By seeing things as they really are and taking God at His word, when we put on the Christ as an outer garment, Colossians 3:10, we again express the image and likeness of God by manifesting a character that is likened to the risen and glorified Christ. Although, at this time, we are not again wrapped in light as Adam was, we possess the characteristics of light, which exposes the hidden things by living a life of godliness in the face of the flood of unsavingness the world around us rushes towards, 1 Peter 4:4, and therefore, can live a life that expresses a proper opinion of God by showing forth the image and likeness of Christ in us, Colossians 1:27.
An Age (αἰών)
An age (αἰών) is a period in which God shows something about Himself to intelligent beings. Ages are not restricted to time and are distinct from dispensations (οἰκονομία), which are administrations within time during which God shows something to humans about themselves. Ages may overlap with another age, begin at the same time as a dispensation, or run for a period longer than a single dispensation. Ages end when God has finished revealing the intended aspect of His nature to the intelligent created beings. Dispensations change due to judgment coming upon those in the household for failing to abide by the rules and run consecutively and are bound to time.
An age is not the same as eternal or forever. When referring to things that go beyond the ages, such as the eternal life we have in Christ, aiōnios (αἰώνιος) is used, 1 John 5:13. Where aiōn (αἰών) references a period in which God is showing something about Himself to intelligent beings, whether in or out of time. In the future, there will be ages (αἰών) of the ages (αἰών); however, each age (αἰών) is not eternal (αἰώνιος). This is also true in the Old Testament where ōw·lām (עֹולָם) conveys the concept of an age, Psalm 9:6; however ăd (עַד) with the preposition (לְ – to) expresses perpetuity, Psalm 61:8. The Lord will reign from an age (עֹולָם) and perpetually (עַד), Exodus 15:18.
Before the creation of humans, Scripture reveals that there were three ages. God created the spirit beings before He created the universe, Job 38:7. Therefore, the first age was the creation of the universe. During this age, the spirit beings learned of the omnipotent power of God, for they witnessed Him create the universe out of nothing. Genesis 1:1 refers to this act of creation. Each person of the Godhead was involved in the creation of the universe. It was the will of the Father to create it, Ephesians 3:9, the Son spoke it into existence, Colossians 1:16, and the Spirit arranged it, Job 26:13. The second age was the period in which Lucifer ruled the entire universe from Eden (earth), Ezekiel 28:13. There is no biological life on the earth at this time and from a garden of precious stones Lucifer ruled over all who resided in the universe, Ezekiel 28:14. During this age, God reveals His omniscience and uniqueness to all spirit beings. We then enter the chaotic age due to Lucifer sinning and losing his position of authority within God’s government, Ezekiel 28:15-16. Throughout this chaotic age, God shows the spirit beings His omnipresence as the Holy Spirit broods over an earth in ruin to protect it due to the judgment that came upon Lucifer, Genesis 1:2. At the beginning of the next age, the dispensations also began because God established time when He renovated the earth and created a new being that is biological in nature, Genesis 1:14-19. Scripture reveals six more periods, along with the seven dispensations of humans, giving us ten stages of revelation through which intelligent beings learn about God that are known as ages. We are not told how many ages are in total that God has planned, other than in the future, after the dispensations are completed, there will be ages of ages, Ephesians 2:7. With what is revealed about ages and dispensations, we know that we are currently in the dispensation of grace, Ephesians 3:2, along with both the legal age, Romans 12:2 (based on the context) and the malignantly evil age, Galatians 1:4. The legal age began at the giving of the Mosaic Law (Dispensation of law), Luke 1:70, were the malignantly evil age started at the crucifixion of Christ, 1 Corinthians 2:8. The legal age will end at the rapture of the Church, and the present malignantly evil age at the second coming of Christ when He sets up His kingdom upon the earth. The dispensation of grace is the sixth administration revealed in Scripture, and according to the timeline for the seven assemblies given in Revelation, we are currently in the season of the Laodicean assembly, which is the last period of the Church on earth, before the final dispensation and a new age occurs, Revelation 3:14-22.
Satan’s mimicking of an age assists with defining what an age is, especially in contrast to a dispensation. During the present malignantly evil age, as the one who rules over the world system, he has a specific course in place to show forth his wisdom. We see this in commerce, culture, industry, and the judicial system governed by the world today. Satan designed all of these to control the sin nature of humans and keep them passive while displaying his wisdom to the angels that fell with him, 1 John 5:19. This type of wisdom is displayed in self-seeking and selfish ambition, James 3:14-15. Satan is not a creature that is bound to time, nor solely functions within it, for he can still enter the third heaven, and often does, to accuse the brethren, Revelation 12:10. Before the creation of time, Satan ruled over this universe, and now he has usurped authority to rule over the earth. In his sin, he did not seek to overthrow God but to be like Him, Isaiah 14:14; therefore, in this present malignantly evil age, he has determined to show himself worthy by mimicking God. This is also seen in how Satan has sown his sons among the sons of light, which is represented in the parable of the wheat and tares, Matthew 13:37-43, for even he comes as a messenger of light, not of darkness, 2 Corinthians 11:14. However, Satan has no interest in humans, nor fully understands them, therefore, he does not simulate dispensations. We also find Satan’s wisdom in debating. Debating is of this age, not related to the dispensation, for the intent of debate is not to present the truth, but through persuasive words to exhibit the wisdom of this world system by convincing others to accept a point of view regardless of its truthfulness, 1 Corinthians 1:20. Satan is the prince of the power of the air; therefore, he governs the activities of the world system according to this present malignantly evil age, Ephesians 2:2.
The age of the Church is a theological term applied to the time period of the Church; however, it is inaccurate in representing the purpose of an age. It is not based upon Scripture; rather, it was derived from modifying the concept of dispensations. The intent behind the ages is to reveal something to intelligent beings about God. In the ages to come, God will display the exceeding riches of His grace in kindness to intelligent beings through the Church. As for today, God is using the Church to make known His manifold wisdom to the angels in contrast to the malignant evil by which Satan governs, Ephesians 3:9-10. However, to humans, this dispensation shows that although the benefits we have are not based upon merit, and God has given to us all things pertaining to life and godliness, we still reject God’s righteousness and seek our own. Therefore, the judgment on the dispensation of grace is the rapture of the Church, for the Assembly has ceased from living by grace and teaching proper doctrine, Revelation 3:17-18. Since a Christian is not under the Mosaic law, and anyone seeking to place themselves under any quality of law is sinning, for anything not done out from faith is sin, Romans 14:23, and the law is not out from faith, Galatians 3:12, the issue regarding legalism a saint has today involves the age, not the dispensation; therefore, we are instructed to not put on a mask as ones who are following the legal age; rather, we are to use the renewed mind we have in Christ to discern the desirous will of God, Romans 12:2. There is no concept in Scripture of an age of the Church; rather, we are in the dispensation of grace during the legal and malignantly evil ages. Therefore, this theological term will produce confusion about ages and dispensations.