Theological Meaning of Perfecting the Saints

The Greek phrase "καταρτισμός τῶν ἁγίων" (katartismos tōn hagiōn), translated as "the perfecting of the saints," appears in Ephesians 4:12. This verse is crucial in understanding the theological concept of perfecting or maturing believers ^[1].

The term "perfecting" (καταρτισμός) is derived from the verb "καταρτίζω" (katartizō), which means to equip, complete, or perfect. In the context of Ephesians 4:12, it refers to the process of equipping or maturing saints for their roles within the body of Christ. The word "saints" (ἁγίων) refers to believers or Christians, emphasizing their consecrated status ^[2].

The concept of perfecting the saints involves their growth in faith, knowledge, and character. According to John Calvin, this perfection is not about achieving sinlessness but about being conformed to the image of Christ through the work of the Holy Spirit ^[6]. The Reformed tradition, as represented by Charles Hodge, understands this perfection as a process that continues throughout a believer's life, enabled by the Holy Spirit and guided by Scripture ^[5].

Different Christian traditions interpret the concept of perfecting the saints in various ways. The Methodist/Wesleyan tradition, as seen in Adam Clarke's commentary, emphasizes the complete instruction, purification, and union of believers as part of their perfection ^[3]. In contrast, the Catholic tradition, as represented by the Catechism of the Catholic Church, understands perfection in the context of the sacraments and the pursuit of holiness through a life of virtue ^[11].

The idea of perfection is also discussed in other biblical contexts. In Philippians 3:12-15, the Apostle Paul distinguishes between being "perfect" (τέλειος, teleios) in the sense of being mature or complete, and being "made perfect," which implies a future or eschatological completion. one commentary tradition tradition, as seen in Jamieson, Fausset & Brown, interprets Paul's use of "perfect" in Philippians 3:15 as referring to spiritual maturity ^[7].

The patristic tradition also grappled with the concept of perfection. Augustine, in his work "City of God," discusses the perfect man as Christ and the church as his body, emphasizing the growth of believers towards perfection ^[4]. The Lutheran tradition, as represented by the Augsburg Confession, critiques the notion that perfection is limited to certain religious orders, affirming that Christian perfection involves fearing God, trusting in Christ, and serving one's calling ^[8].

The Jewish tradition, as seen in Rashi's commentary on Numbers 19:22, understands perfection in terms of moral integrity and wholeness. This concept is related to the idea of being "תמימה" (temimah), or perfect, which involves being without blemish or defect ^[9].

The process of perfecting the saints is closely tied to the ministry and the role of church leaders. According to Ephesians 4:11-12, Christ gave gifts to the church, including apostles, prophets, evangelists, and pastors-teachers, for the purpose of equipping the saints for their work and building up the body of Christ ^[1]. John Gill's commentary emphasizes that this perfecting involves both the completion of the number of the elect and the growth of individual believers in their faith ^[2].

The theological understanding of perfecting the saints has implications for how different Christian traditions approach the Christian life. While there is a shared emphasis on growth in holiness and maturity, the specific understandings of perfection and the means by which it is achieved vary across traditions.

The ecumenical councils, such as the Chalcedonian Definition, have also addressed the concept of perfection in Christological terms, affirming that Christ is perfect in both his divinity and humanity ^[10].

Sources

Ephesians “Ephesians 4:12 (Darby) — for the perfecting of the saints; with a view to [the] work of [the] ministry, with a view to the edifying of the body of Christ;”
Ephesians (Baptist/Reformed) “John Gill on Ephesians 4:12: For the perfecting of the saints, The chosen ones, whom God has sanctified or set apart for himself in eternal election: the ministry of the word is designed for the completing the number of these in the effectual calling; and for the perfecting of the whole body of the church, by gathering in all that belong to it, and of every particular saint, who is regenerated and sanctified by the Spirit of God: for the best of saints are imperfect; for though there is a perfection in them, as that designs sincerity, in opposition to hypocrisy, and as it may be taken comparat”
Ephesians (Methodist/Wesleyan) “Adam Clarke on Ephesians 4:12: For the perfecting of the saints - For the complete instruction, purification, and union of all who have believed in Christ Jesus, both Jews and Gentiles. For the meaning of καταρτισμος, perfecting, see the note on Co2 13:9. For the work of the ministry - All these various officers, and the gifts and graces conferred upon them, were judged necessary, by the great Head of the Church, for its full instruction in the important doctrines of Christianity. The same officers and gifts are still necessary, and God gives them; but they do not know their places. In most Ch”
Schaff ANF/NPNF (Patristic) “NPNF1 Vol 2: Augustine — City of God, Christian Doctrine — CHAP. 18.--OF THE PERFECT MAN, THAT IS, CHRIST; AND OF HIS BODY, THAT IS, THE, CHURCH, WHICH IS HIS FULLNESS. (part 1): To understand what the apostle means when he says that we shall all come to a perfect man, we must consider the connection of the whole passage, which runs thus: "He that descended is the same also that ascended up far above all heavens, that He might fill all things. And He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of”
CCEL (Reformed (Old Princeton)) “Charles Hodge, Systematic Theology, Vol. 3, section 87: the Holy Ghost; teaching them to observe all things whatsoever I have commanded you: and lo, I am with you always, even unto the end of the world.” ( Matt. xxviii. 19, 20 .) In Mark xvi. 15 , the commission reads thus: “Go ye into all the world, and preach the gospel to every creature.” This commission prescribes the present duty of the Church; one that is not to be deferred or languidly performed until a new and more effective dispensation be inaugurated. The promise of Christ to be with his Church, as then commissioned, to the end of th”
CCEL (Reformed) “John Calvin, Institutes of the Christian Religion, section 72: that works otherwise unfit to obtain salvation in terms of law, are made fit for such a purpose by the divine acceptance. On the other hand, I maintain that these works being sullied both by other transgressions and by their own deficiencies, have no other value than this, that the Lord indulgently pardons them; in other words, that the righteousness which he bestows on man is gratuitous. Here they unseasonably obtrude those passages in which the Apostle prays for all perfection to believers, “To the end he may establish your heart”
Philippians (Presbyterian) “Jamieson, Fausset & Brown on Philippians 3:15: therefore--resuming Phi 3:3. "As many of us then, as are perfect," that is, full grown (no longer "babes") in the Christian life (Phi 3:3, "worshipping God in the Spirit, and having no confidence in the flesh"), Co1 2:6, fully established in things of God. Here, by "perfect," he means one fully fit for running [BENGEL]; knowing and complying with the laws of the course (Ti2 2:5). Though "perfect" in this sense, he was not yet "made perfect" (Greek) in the sense intended in Phi 3:12, namely, "crowned with complete victory," and having attained abso”
Augsburg Confession (Lutheran) “Augsburg Confession (Lutheran, 1530), 49 Furthermore, the precepts of God and the true service of God: 49 Furthermore, the precepts of God and the true service of God are obscured when men hear that only monks are in a state of perfection. For Christian perfection is to fear God from the heart, and yet to conceive great faith, and to trust that for Christ’s sake we have a God who has been reconciled, to ask of God, and assuredly to expect His aid in all things that, according to our calling, are to be done; and meanwhile, to be diligent in outward good works, 50 and to serve our calling. In th”
Sefaria (Jewish (Rabbinic)) “Rashi (Rabbi Shlomo Yitzchaki) on Numbers 19:22: תמימה PERFECT — in allusion to the Israelites who were perfect but through it (the calf) became morally maimed: let this perfect animal come and atone for them so that they may regain their state of perfection.”
Chalcedonian Definition (Ecumenical) “Chalcedonian Definition (Ecumenical, 451 AD), Section 1: Following, then, the holy Fathers, we all unanimously teach that our Lord Jesus Christ is to us one and the same Son, the Self-same Perfect in Godhead, the Self-same Perfect in Manhood; truly God and truly Man; the Self-same of a rational soul and body; co-essential with the Father according to the Godhead, the Self-same co-essential with us according to the Manhood; like us in all things, sin apart; before the ages begotten of the Father as to the Godhead, but in the last days, the Self-same, for us and for our salvation born of Mary th”
Catechism of the Catholic Church (Catholic) “Catechism of the Catholic Church, 3. the written Gospels. "The sacred authors, in writing the four Gospels, (part 1): 3. the written Gospels. "The sacred authors, in writing the four Gospels, selected certain of the many elements which had been handed on, either orally or already in written form; others they synthesized or explained with an eye to the situation of the churches, the while sustaining the form of preaching, but always in such a fashion that they have told us the honest truth about Jesus."101 127 The fourfold Gospel holds a unique place in the Church, as is evident both in the ven”

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