The three descriptors in James
1.4b fall within a common range of meaning: reaching the apex of completeness.
The term τελειοι, which repeats throughout James (1.15, 17; 2.8, 22;
3.2; 5.11), can refer to (1) ‘meeting the highest standard,’ (2) ‘being
mature,’ (3) initiated into a cult, or (4) ‘being fully developed in a moral
sense’. Its association in 1.4 with ολοκληροι,
which conveys ‘being complete and meeting all expectations’, favours the first
and second usages of τελειος,
which have significant overlap (see Heb. 9.11; 1 Cor. 13.10; 14.20; Wis. 9.6;
Eph. 4.13). The third descriptor, εν μηδενι λειπομενοι, harmonizes with the first two
adjectival terms; the hearers will have nothing lacking or deficient.
The three associated descriptors
likely describe wholeness and completeness in commitment to God.
I will defend this view with τελειοι
as my starting point. Several points assist the interpretation of τελειοι. First, when it refers to people τελειος in the
LXX most often corresponds to the terms שלם (1 Kgs. 8.61; 11.4; 15.3, 14; 1
Chron. 28.9) and תמים (Gen. 6.9; Deut. 18:13; 2 Sam. 22.260. The context of
these instances points to a complete commitment before God: an
‘undivided loyalty.’ This usage of τελειος
is likely the connotation of its occurrence in James 1.4. The saying affirms
that the testings serve to prove the genuineness of faith (1.2-3), much
like the figures described by τελειος
in the LXX. They were considered τελειος
because of their completeness or undivided hearts. This sense of τελειος is also found in Mt. 19.21. Jesus
exhorts a rich man, who has kept the commandments, to sell his possessions and
follow him in order to be τελειος.
This saying of Jesus communicates that eternal life requires wholehearted and
undivided adherence to him. . . . In accordance with singleness,
the author of James condemns doubleness, using the rare term διψυχος to condemn an unstable and
wavering man (1.6-8). He also uses διψυχος for his hearers (4.8), urging his hearers to choose
God over the world (4.4). Thus, τελειος in James 1.4 is likely associated with this undivided
commitment and wholehearted faith.
Third, the view that τελειοι refers to wholeness or completeness
in faith (1.3) is supported by its apposition with ολοκληροι, a term
that refers to completeness. Furthermore, ολοκληρος is
primarily used in the LXX to correspond to שלם (Deut 27.6; Josh. 9.4) and תמים
(Lev. 2.15; Ezek. 15.5), revealing its significant overlap with τελειος. Each of
the instances conveys a sense of completeness or wholeness.
Fourth, the phrase εν μηδενι λειπομενοι reinforces the connotation of τελειοι as complete.
The result of the testing of faith in 1.2-4 is that the hearers would
have no deficiency. Thus, they are to consider their testings as all
joy, anticipating the final result. (Daniel K. Eng, Eschatological
Approval: The Structure and Unifying Motif of James [New Testament
Monographs 45; Sheffield: Sheffield Phoenix, 2022], 101-2)