From Church Fathers (who knew the Apostles and their disciples) to Reformers all believe the Perfect to Come (τὸ τέλειον) is seeing God or when we die and see God:
Irenaeus understood τὸ τέλειον to refer to seeing God
Tertullian takes face to face to refer to the visible manifestation of Jesus.
Clement’s view of the passage is quite clear. He first cites verses eight and thirteen and then alludes to verse ten in his explanation. τὸ τέλειον is the believer’s state when he sees God.
Origen cites both verse twelve (“face to face”) and verse ten (“that which is perfect”) is about God.
Cyprian cites 1 Corinthians 13:12 (“seeing through a glass”) a “the secrets of God cannot be seen through now but face to face we shall know."
Eusebius states, “The apostle thought it necessary that the prophetic gift should continue in all the Church until the final coming of Jesus."
Methodius uses τὸ τέλειον in reference to the return of Christ and the events associated with it.
Basil relates τὸ τέλειον to complete (as opposed to partial) knowledge of the truth in heaven about God.
Ambrose addresses the issue of theodicy. In doing so he alludes to 1 Corinthians 13:9–10, relating the perfect to the future day when the believer will be face to face with God.
John Chrysostom identifies τὸ τέλειον with complete knowledge, which from the context of his remarks, will be when we see God.
Jerome wrote τὸ τέλειον refers to the state of perfection or Christian maturity that the believer reaches at death or when they see God.
Augustine pinned, the perfect to come is “When He shall appear, we shall be like Him, for we shall see Him as He is.”
Leo the Great wrote, ‘face to face’ is seeing the very Godhead ‘as He is.’
John Calvin wrote, τὸ τέλειον as the state of perfection that comes to some extent at death, but only completely at the judgment.
Richard Baxter wrote, τὸ τέλειον as the state of perfection reached at death.
Matthew Poole identifies τὸ τέλειον as heaven.
John Locke relates τὸ τέλειον to “the state of accomplishment and perfection” that comes “hereafter.”
Doodridge believes τὸ τέλειον to refer to the heavenly state.
Gill identifies τὸ τέλειον as the perfect knowledge of God in the life to come.
Wesley includes this terse explanation of τὸ τέλειον: “at death and in the last day
Irenaeus understood τὸ τέλειον to refer to seeing God
Tertullian takes face to face to refer to the visible manifestation of Jesus.
Clement’s view of the passage is quite clear. He first cites verses eight and thirteen and then alludes to verse ten in his explanation. τὸ τέλειον is the believer’s state when he sees God.
Origen cites both verse twelve (“face to face”) and verse ten (“that which is perfect”) is about God.
Cyprian cites 1 Corinthians 13:12 (“seeing through a glass”) a “the secrets of God cannot be seen through now but face to face we shall know."
Eusebius states, “The apostle thought it necessary that the prophetic gift should continue in all the Church until the final coming of Jesus."
Methodius uses τὸ τέλειον in reference to the return of Christ and the events associated with it.
Basil relates τὸ τέλειον to complete (as opposed to partial) knowledge of the truth in heaven about God.
Ambrose addresses the issue of theodicy. In doing so he alludes to 1 Corinthians 13:9–10, relating the perfect to the future day when the believer will be face to face with God.
John Chrysostom identifies τὸ τέλειον with complete knowledge, which from the context of his remarks, will be when we see God.
Jerome wrote τὸ τέλειον refers to the state of perfection or Christian maturity that the believer reaches at death or when they see God.
Augustine pinned, the perfect to come is “When He shall appear, we shall be like Him, for we shall see Him as He is.”
Leo the Great wrote, ‘face to face’ is seeing the very Godhead ‘as He is.’
John Calvin wrote, τὸ τέλειον as the state of perfection that comes to some extent at death, but only completely at the judgment.
Richard Baxter wrote, τὸ τέλειον as the state of perfection reached at death.
Matthew Poole identifies τὸ τέλειον as heaven.
John Locke relates τὸ τέλειον to “the state of accomplishment and perfection” that comes “hereafter.”
Doodridge believes τὸ τέλειον to refer to the heavenly state.
Gill identifies τὸ τέλειον as the perfect knowledge of God in the life to come.
Wesley includes this terse explanation of τὸ τέλειον: “at death and in the last day