Biblical Essays
CHRISTIAN PERFECTION: WHAT IS IT?

There are few thoughtful students of the New Testament who, at some time or another, have not felt a little perplexed regarding the force and application of the frequent occurrence of the word “perfect.” This word is used in such a variety of connections that it is deeply important to be clear regarding what the Holy Spirit means by it in each particular case. Generally speaking, we believe the context will guide us to a right understanding of the correct sense and application of the word in any given passage.
 
We are aware that the subject of “Christian perfection” has given rise to considerable theological strife and controversy; but be assured that it is not our intention to take up the question in a controversial way. No; we will merely seek to bring notice to at least a few of the leading instances of its use in some of the various New Testament passages in which the word “perfect” occurs. We will not trace the word in the order in which it occurs, but rather in that order which the soul’s need would naturally suggest. In this way we will find that the first great aspect of Christian perfection is presented in the ninth verse of the ninth chapter of Hebrews, and may be denominated perfection regarding the state of conscience.
 
Perfection regarding the conscience
“Which was a figure for the time then present, in which were offered both gifts and sacrifices, that could not make him that did the service perfect [teleiosai] as pertaining to the conscience” (emphasis added). In this passage, the inspired writer is drawing a contrast between sacrifices under the Mosaic economy, and the sacrifice of Christ. The former could never give a perfect conscience, simply because they were imperfect in themselves. It was impossible that the blood of a bullock or a goat could ever give a perfect conscience. It might avail for a day, a month, or a year, but no longer. Therefore, the conscience of a Jewish worshipper was never perfect. If we may use the expression, he had not reached his moral end regarding the condition of his conscience. He could never say that his conscience was perfectly purged, because he had not yet reached a perfect sacrifice.

With the Christian worshipper, however, it is different. He has, blessed be God, reached his moral end. He has arrived at a point, so far as the state of his conscience is concerned, beyond which it is utterly impossible for him to go. He cannot get beyond the blood of Jesus Christ. He is perfect as to his conscience. As is the sacrifice, so is the conscience that rests thereon. If the sacrifice is imperfect, so is the conscience. They stand or fall together. Nothing can be simpler for any awakened conscience – nothing more solid, nothing more consolatory. It is not a question of what we are; that has been fully and forever settled. The Scripture says, “In me, that is in my flesh, dwelleth no good.” On this subject, an old Scottish preacher said, “I have been found out, judged, and condemned in myself. I have got to the end of myself, and there I have reached the blood of Christ. I want no more. What could be added to that most precious blood? Nothing; regarding the state of my conscience, I am perfect. I do not want an ordinance, a sacrament, or a ceremony to perfect the condition of my conscience.”

To say so, to think so, would be to cast dishonor on the sacrifice of the Son of God.

We will do well to get a clear and firm hold of this foundation-point. If there be any darkness or uncertainty regarding this, we will be unable to understand or appreciate the various aspects of “Christian perfection” that are yet to pass in review before us. It is possible that many pious people fail to enjoy the unspeakable blessing of a perfect conscience by reason of self-occupation. They look in at self and not finding anything there to rest on; they deem it presumption to think of being perfect in any respect whatsoever. This is a mistake. It may be a pious mistake, but it is a mistake. Were we to speak of perfection in the flesh (what many seem to vainly be aiming at), then true piety might recoil with horror from the presumptuous and silly chimera.

But, our theme is not perfection in the flesh through any process of improvement; moral, social, or religious. This would indeed be poor, dreary, depressing work. It would cause us to look for perfection in the old creation, where sin and death reign. To look for perfection amid the dust of the old creation would truly be a hopeless task. And yet, in this age it seems many are thus engaged. They are seeking to improve man and mend the world and yet, with all this, they have never reached, never understood – yea, they actually deny – the first and simplest aspect of Christian perfection, namely, perfection pertaining to the state of the conscience in the presence of God.

This essay is our thesis, and we seek simplicity in order that each one may see the solid foundation of his peace, laid down by the hand of God Himself. Before laying aside this essay, we pray that each of us will enter into the joyful sense of sins perfectly forgiven, and that our conscience be perfectly purged by the blood of Jesus. The entire matter hinges on the question of the sacrifice. What has God found in that sacrifice? Perfection; and that perfection is for each person – each anxious one, and we should at once and forever enjoy it.

Remember, it is not a question regarding what one is, or what one thinks about the blood of Christ. No, the question is, “What does God think about the blood of His own Son?” This makes everything clear. Is it clear to us? Can we now rest in it? Is our conscience set free by being brought in contact with a perfect sacrifice? We pray it may be so. With clearness, vividness and power, may God’s Spirit now show us the fullness and perfectness of Christ’s atoning work so that our whole being may be emancipated, and our heart filled with praise and thanksgiving.

Perfection in object
It makes the heart bleed to think of the thousands of precious souls kept in darkness and bondage when they should be walking in the light and liberty flowing from a perfectly purged conscience. Regarding the value of Christ’s work, so many things in our age are mixed up with the simple testimony of the Word and Spirit of God that it is virtually impossible for the heart to become liberated. We get a little bit of Christ, and a little bit of self; a little bit of grace, and a little bit of law; a little bit of faith, and a little bit of works. Thus, the soul is kept hovering between confidence and doubt, hope and fear, as one or the other ingredients predominates in the mixture or happens to be tasted at the moment. How rare is the gem of full, free, present, and eternal salvation. May God help each of us see that gem sparkle in its entire divine and heavenly luster. Then, and only then, will the chains of our spiritual bondage drop off. If the Son will make us free we will be free indeed, and thus be able to rise in the power of this freedom, trampling legal systems beneath our feet.

The more we ponder the question now before us the more we are convinced that the true secret of all the error, confusion and perplexity in which so many are involved in reference to it will be found in the fact that they do not clearly understand death and resurrection – the new birth; the new creation. Were this grand truth grasped in power it would make everything clear regarding the state of the conscience. As long as we are attempting to tranquilize our conscience by seeking after self-improvement, then we will be either miserable or self-deceived. It does not matter what means we adopt in carrying on the process; the issue must be one and the same. If we attempt to take up the profession of Christianity for the purpose of bettering self-improving nature, or mending our condition in the old creation, we must be a total stranger to the bliss of a perfect conscience. “All flesh is as grass.” The old creation lies under the withering influences of sin and its curse. A risen Christ is the Head of the new creation – “the beginning of the creation of God” – “the first-begotten from among the dead” (ek ton nekron).

In this day of ordinances, traditional religion, and self-improvement, we would do well to dwell on this first point because of its immense importance. We would like to ponder it – to elaborate, illustrate, and enforce it – in order that each of us may get a clear, full, bold grasp of it. But we look to God the Holy Spirit to do His own work in this matter; and if He will graciously bring the heart under the power of the truth that has been so feebly unfolded, then indeed there will be both ability and leisure to look at the second great aspect of Christian perfection, namely, perfection regarding the object of the heart.

We are again ushered into the new creation. Christ died to give us a perfect conscience. He lives to give us a perfect object. But it is clear that until we have tasted the deep blessedness of the former, we can never be properly occupied with the latter. We must have a perfect conscience before the heart can be at leisure to go out after the Person of Christ. How few of us really taste the sweetness of communion with a risen Christ. How little do any of us know of that fixedness of heart on Him as our one paramount, engrossing, undivided Object. We are occupied with our own things. In one way or another the world creeps in; we live in the region of nature; breathe the dark, heavy, murky atmosphere of the old creation; self is indulged; and thus our spiritual vision becomes dimmed, we lose our sense of peace, the soul becomes disturbed, the heart unhinged, the Holy Spirit grieved, the conscience exercised. Then the eye is turned in on self and back on its actions. We must spend time in holy and happy occupation with our Object. In order to get back into the enjoyment of what we should never have lost, even a perfect conscience we must be devoted to the heavy but needed work of self-judgment.

The moment the eye is turned off from Christ, darkness sets in – darkness that often may be felt. It is only when the eye is single that the body is full of light. And what is a single eye but having Christ for our one Object? In this way divine light pours in until every chamber of our moral being becomes lighted, and we become lights for others, “as when the bright shining of a candle doth give thee light.” In this way the soul is kept happily free from obscurity, perplexity, and anxiety. It finds all its springs in Christ. It is independent of the world, and can move on, singing –   

Salvation in that name is found,
Cure for my grief and care;
A healing balm for every wound:
All, all I want is there.

It is impossible for words to convey the power and blessedness of having Jesus always before the heart as the Object. It is perfection, as we have it in Philippians 3:15, where the apostle says, “Let us therefore, as many as be perfect [teleioi], be thus minded: and if in anything ye be differently minded [heteros]. God shall reveal even this unto you” (emphasis added). When Christ stands before the heart as our absorbing and satisfying object, we have reached our moral end; for how can we ever get beyond the Person of Christ, in whom dwells all the fullness of the Godhead bodily, and in whom are hid all the treasures of wisdom and knowledge? No; the conscience cannot get beyond the blood of Christ; neither can the heart get beyond the Person of Christ. Therefore, in both we reach our moral end – our state of conscience, and object of heart find perfection.

Here we have both peace and power – peace for the conscience, and power over the affections. It is when the conscience finds sweet repose in the blood that the emancipated affections can go forth and find full play around the Person of Jesus. And what tongue can tell, what pen unfold, the mighty moral results of gazing on Christ? “But we all, with open face, beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord” (2 Cor. 3:18). Observe, “Beholding . . . are changed.” There is no legal bondage, no restless effort, no anxious toiling. We gaze, and gaze, and – what then? By continuing to gaze, and through the transforming power of the Holy Spirit, we become morally assimilated to the blessed Object. The image of Christ is engraved on the heart, and reflected back from day to day in ten thousand ways in our practical career.

We must remember that this is the only true idea of Christianity. It is one thing to be a religious person, it is quite another to be a Christian. Paul was a religious man before his conversion; but he was a Christian afterwards. It is important to see and understand this. There is plenty of religion in the world, but little Christianity. Why? Simply because Christ is not known, loved, cared for, or sought after. And even where His work is looked to for salvation – where His blood is trusted for pardon and peace – often little is known or thought of Him. We are ready to take salvation through the death of Jesus, but how we too often stay far off from His blessed Person. How little does He get His true place in our hearts. This is a serious loss. We cannot help but believe that the pale, flickering light of modern-day religious profession is the fruit of habitual distance from Christ, the central sun of Christianity. How can there possibly be light, heat, or fruitfulness, if we travel amid the gloomy vaults and dark tunnels of this world’s pleasures, its polities, or its religions? It is vain to expect it. And even where we make salvation our object – when we are occupied with our spiritual condition, feeding on our experiences and looking after our frames and feelings – we must become weak and low, because these things are certainly not Christ.

Many have, as we say, retired from the world – giving up its alcohol, nightlife, parties, pornographic films and theatres, its numberless and nameless vanities, who still have not found their object in a risen and glorified Christ. They have retired from the world, choosing rather to focus on themselves. They seek an object in their religion; are engrossed with forms of pietism; are feeding on the workings of a morbid conscience or a superstitious mind; or they are trafficking in the experience of yesterday. These persons are just as far from happiness, as far from true Christianity as the poor pleasure-hunters of this world. It is possible to give up pleasure-hunting and become a religious mope – a morbid, melancholy mystic – a spiritual hypochondriac. What does such a one gain by the change? Nothing, except perhaps a vast amount of self-deception – they have retired from the world only to find a worldly object within – truly a poor exchange.

How different this is from true Christianity. There he stands, with a tranquilized conscience and an emancipated heart, gazing on an object that absorbs his whole soul. He wants no more. Talk to him about this world's pleasure. Ask him about a popular Hollywood film that takes God name in vain and his reply is calm and dignified. He speaks merely of the sin and harm of such a thing. However, it is unlikely that he will reply, “I have found my all in Christ. I have reached my moral end. I want no more.” This is a true Christian’s reply. It is a poor situation when we speak of the harm of this or that. It often happens that persons who speak in this way are not occupied with Christ, but with their own reputation, their character, their consistency with themselves. What is the use of this? Is it not after all self-occupation? We need to keep the eye fixed on Christ; then the heart will follow the eye, and the feet will follow the heart. In this way our path will be as the shining light, shining more and more until it becomes lost in the blaze of the perfect and everlasting day of glory.

In His infinite mercy, may God grant to each of us to know more of what it is to have reached our moral end, both regarding the state of our conscience and the object of our heart.

In considering the subject of Christian perfection, it might seem sufficient to say that the believer is perfect in a risen Christ: “Complete in Him which is the head of all principality and power.” Surely, this comprehends everything. Nothing can be added to the completeness that we have in Christ. All this is blessedly true; but does it not still hold true that the inspired writers use the word “perfect” in various ways? And is it not important that we understand the sense in which the word is used? We presume this will hardly be questioned. We cannot suppose for a moment that any thoughtful student of Scripture would be satisfied to dismiss the matter without prayerfully seeking to understand the exact force and just application of the word in each particular passage in which it occurs. It is plain that the word “perfect” in Hebrews 9:9 is not applied in the same way as it is in Philippians 3:15. Is it not right and profitable to our souls, as well as the sacred volume, to seek an understanding of the difference? For our part, we cannot question it; and in this confidence we happily pursue our examination of the subject of Christian perfection by calling attention in the third place to perfection in the principle of our walk.

Perfection in walk
This is unfolded in Matthew 5:48: “Be ye therefore perfect [teleioi], even as your Father which is in heaven is perfect” (emphasis added). One may ask, “How can we be perfect as our Father which is in Heaven? How can we reach to such an elevated point? How can we attain to so lofty a standard?” We can understand our being perfect regarding the conscience, because this perfection is based on what Christ has done for us. And we can also understand our being perfect regarding the object of the heart, because this perfection is based on what Christ is to us. But to be perfect as our Father in Heaven seems entirely beyond us.

Regarding all this it may be said that our blessed Lord does not ask us to do impossibilities. He never issues a command without furnishing grace to carry it out. Therefore, when He calls on us to be perfect as our Father, it is plain that He confers on us a holy privilege, that He invests us with a high dignity, and it is our place to seek to understand and appropriate both one and the other.

What, then, is meant by our being perfect as our Father in Heaven? The context of Matthew 5:48 provides the answer: “But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you; that [hopos] ye may be the children [huioi] of your Father which is in heaven; for He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. Be ye therefore perfect, even as your Father which is in heaven is perfect” (emphasis added).

Here we have a lovely phase of Christian perfection – the principle of our walk. We are called to walk in grace toward all and in so doing to be imitators of God as dear children. Our Father sends His sunshine and His showers even on His enemies. He deals in grace with all. This is our model. Are we formed on it?

Search and see. Are we perfect in the principle of our walk? Are we dealing grace with our enemies and those who are in our debt? Are you demanding your rights? If so, then in principle you are taking your fellow by the throat, and saying, “Pay me that thou owest?” If so, you are not “perfect as your Father.” He is dealing in grace, and each of us should be dealing in righteousness. Were He to act as we are acting, the day of grace would close, and the day of vengeance open. Had He dealt with us as we are now dealing with others, we would long since have been in that place where hope is unknown.

Let us deeply ponder this, and see to it that we are not misrepresenting our heavenly Father. Let us aim at perfection in the principle of our daily walk. It will cost us something. It may empty the pocket, but it will fill the heart; it may contract our pecuniary resources, but it will enlarge our spiritual circle. It will bring us into closer contact and deeper fellowship with our heavenly Father. Is this not worth something? Truly it is; would that we all felt its worth more deeply. Would that we felt more deeply this dignity we are called on to represent in this evil, selfish, dark world – after all, it is conferred on us by God the Father, who, in rich profusion, pours His blessings on both the unthankful and unholy. There is no use in preaching grace if we do not act it. It is of little avail to speak of God’s dealing in long-suffering mercy if we are dealing in high-handed justice.

But it may be said by some, “How can we ever carry out such a principle? We would be robbed and ruined. How can business be carried on if we are not to enforce our rights? We would be imposed on and plundered by the unprincipled and designing.” This is not the mode in which to arrive at a just conclusion on this point. An obedient disciple never says, “How?” The question is, “Does the Lord Jesus call on us to be perfect as our Father in heaven is perfect?” Yes, without a doubt. Well, then, are we aiming at this when we summon our fellow-creature to a bar of justice? Is this like our Father? Is this what He is doing? No; blessed be His name. He is on a throne of grace, reconciling the world. He is not imputing trespasses. This is plain enough. It only needs full subjection of heart. Let us bow our souls beneath the weight of this most glorious truth. May we gaze on this most lovely aspect of Christian perfection, and seek to aim at the attainment of it.

If we pause to reason about results, we will never reach the truth. What we seek is that moral condition of soul that fully accepts the power and authority of the Word of God. Then, though there may be failure in detail, we always have a touchstone by which to test our ways, and a standard to which to recall the heart and conscience. But if we reason and argue; if we deny that it is our privilege to be perfect in the sense of Matthew 5:48; if we justify going to law when our Father is not going to law, but acting in unqualified grace, we deprive ourselves of that perfect model on which our character and ways should always be formed.

May God the Holy Spirit enable us to understand this perfect principle – submit to it and carry it out in practical life. It is lamentable to see in daily life the children of God adopting a course of acting the direct opposite of that adopted by their heavenly Father. We need to remember that we are called to be His moral representatives. By spiritual regeneration we are His children, but we are called to be His sons in moral assimilation to His character and practical conformity to His ways. “Do good to them that hate you . . . that ye may be the sons of your Father which is in heaven.” Striking words – in order to be morally and characteristically the sons of God, we are called to do good to our enemies. This is what He does, and we are called to be like Him. How little we enter into this. How unlike we are. Oh for a more faithful representation.

Time and space is not available for us to dwell on this deeply practical part of our subject; we must pass on to the fourth place; the consideration of perfection in the character of our service.

Perfection in the character of service
“I have not found thy works perfect [pepleromena] before God” (Rev. 3:2; emphasis added). The English reader should be informed that the word here rendered “perfect” is not the same as that used in the three passages already referred to. It is usually translated “fulfilled” – “finished” – “accomplished.” Its use in reference to the works of the church of Sardis teaches us a solemn and heart-searching lesson. There was a name to live; but the works were not fulfilled under the immediate eye of God. There is nothing more dangerous to a Christian than to have “a name.” It is a positive snare of the devil.

Many a proclaimer of Christianity has fallen by means of being occupied with a name. Many a useful servant has been destroyed by the effort to keep up a name. If we have a reputation in any department of service, i.e., as an active evangelist; a gifted teacher; a Biblical scholar; a clear and attractive writer; a man of prayer; a man of faith; a person of remarkable sanctity; a respected leader; or great personal devotedness; a benevolent person; a name for anything – in short, we are in imminent danger of making shipwreck. The enemy will lead us to make a reputation our object, instead of Christ. We will be working to keep up a name instead of the glory of Christ. We will be occupied with the thoughts of men instead of doing all our work under the immediate eye of God.

All this demands keen watchfulness and rigid censorship over self. We may be doing excellent works, but if they are not fulfilled in the presence of God they will prove a positive snare of the devil. We may preach the Gospel; visit the sick; help the poor; go through the entire range of religious activity; and never be in the presence of God at all. We may do it for a name; because others do it, or because we are expected to do it. This is very serious. It demands real prayer; self-emptiness; nearness to and dependence on God; singleness of eye; holy consecration to Christ. Self continually intrudes on us. Oh how self, self, self, gets in the way – even in the holiest things; while all the while we may appear to be so very active and so greatly devoted. Miserable delusion – we know of nothing more terrible than to have a religious name without spiritual life, without Christ, without a sense of God's presence possessing the soul.

Let us look closely into this – see that we begin, continue, and end our work under the Master’s eye. This will impart purity and moral elevation to our service beyond all price. It will not cripple our energy, but it will tend to raise and intensify our action. It will not clip our wings, but it will guide our movements. It will render us independent of the thoughts of men, and fully deliver us from the slavery of seeking to maintain a name or keep up a reputation – ending in miserable, degrading bondage. May the good Lord grant us full deliverance from it. May He give us grace to fulfill our works, whatever they may be, few or many, small or great, in His own blessed presence.

Having said this much in reference to the character of our service, we will close with a few lines on perfection in our equipment for service.

Perfection in our equipment
“All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training, in righteousness; so that the man of God may be adequate, equipped for every good work” (2 Tim. 3:16-17; NASB). Here, again, we have a different and most expressive word, and one that only occurs in this one place in the entire New Testament. It signifies present readiness for any exigency. The man, who is acquainted with, and subject to the Word of God, is ready for every emergency. He has no need to go and cram for an occasion; to consult his authorities; to make up something on a point. He is ready now. If an anxious inquirer comes, he is ready; if a curious inquirer comes, he is ready; if a skeptic comes, he is ready; if an infidel comes, he is ready. In other words, he is always ready; perfectly equipped for every occasion.

The Lord be praised for all these aspects of Christian perfection. What more do we want or need? – Perfection regarding the conscience; perfection in object; perfection in walk; perfection in the character of service; perfection in our equipment. What remains? Just this; perfection in glory; perfect conformity in spirit, and soul, and body, to the image of our glorified Head in Heaven.

May the Lord so work on our hearts by His Spirit, producing that which is well-pleasing in His sight, that we may stand “perfect and complete” through Christ.

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