CHRISTIAN PERFECTION

(1) Its Possibility -- No question has been more keenly debated, and probably none more misrepresented and misunderstood, than the question, "What is Christian Perfection?" At the word itself many have taken fright. Abhorring the thought of presumption and dreading the idea of fanaticism, they have loudly declared, "We are all human and shall be so long as we live. Therefore none can be perfect in this life." Now that sounds conclusive, that is, until it is squarely faced; then it becomes apparent that its logic is not so sound as at first it seemed. A good logician will define his terms. Let us do that with this sentence.

1. "All Human." Even that may not be quite so unfortunate as it sounds. What else could we be? What else shall we ever be? Humanity is not necessarily a synonym for sinfulness. On earth we are human on probation. Humanity's present trouble is its sinfulness, but are those blood-washed members of the race who rejoice in the fact that "the blood of Jesus Christ, his Son, cleanseth from all sin" to be regarded as enjoying no higher spiritual status than the rest?

a. Our first parents were human, even before they sinned. Their humanity was God's best intention for the beings which He planned to create. "Let us make man," we hear coming from the divine council chamber-not gods, not angels, just plain man. But that is not all. "Let us make man in our image, after our likeness: and let them have dominion. . ." (Gen. 1:26). It was that man who walked with God in Eden's garden. It was man, human, but in the image of God and after His likeness, exercising dominion and enjoying communion, but still man.

b. Our Lord Himself became human. "The Word was made flesh, . .. and we beheld his glory . . ." (John 1:14). It is strange that flesh and glory should stand so close together. 'Forasmuch then as the children are partakers of flesh and blood, he also himself likewise partook of the same . . . For verily he took not on him the nature of angels; but he took on him the seed of Abraham" (Heb. 2:14,16). Here are humanity and glory side by side; nay, one manifesting the other. Let it be remembered that while our Lord took our humanity at Bethlehem's manger, He did not take on Himself our sin until Calvary's cross. But may we, in our humanity, be like either Adam or our Lord today? We think not. Ours is now a broken humanity by reason of the Fall, but a broken nature does not of necessity remain defiled. Rev. John Wesley: "But surely we cannot be saved from sin, while we dwell in a sinful body. A sinful body? I pray observe how deeply ambiguous, how equivocal, this expression is! But there is no authority for it in the Scripture. The word sinful body is never found there, and as it is totally unscriptural, so it is palpably absurd. For nobody or no matter of any kind, can be sinful: spirits alone are capable of sin. Pray, in what part of the body should sin lodge? It cannot lodge in the skin, the muscles, the nerves, the veins, or the arteries; it cannot be in the bones any more than in the hair or nails. Only the soul can be the seat of sin."

2. "None Perfect" But who says so? And on what authority? Is it not strange that the Holy Spirit should use this word so frequently? It is used more often in Scripture to describe Christian experience than any other, occurring one hundred thirty-eight times, and more than fifty of these refer to human character under the operation of divine grace. Paul uses the word thirty-three times, and it is not difficult, even in the Old Testament, to find the record of lives, obviously human. , yet declared by God Himself to have been perfect.

Rev. Joseph H. Smith: "We submit three reasons why we should treat of this subject of perfection:

"a. 'Man's mind is so constituted as to demand perfection. And this is most emphatically so in things of which he believes God is the author.' Yes, even in arts and sciences of his own he has a perfect mark by which, for instance, he grades students up to 100 per cent. He rates commercial products according to certain fixed standards of purity, weight and measure; and awards premiums at the fairs and expositions accordingly. And most particularly is this true as to man's (and woman's) minds with regard to social and domestic relations of life. Here nothing short of a complete devotion and a perfect fidelity will satisfy the requirement of expectation. And in ethics it is the same; for not approximate but absolute truthfulness and honesty are the standard by which men at least judge their fellows and decry all graft and deception in public and business life.

"b. 'Men's hearts need and cry for a perfect solace and satisfaction. And when these hearts turn to Christ, is it not true that we all, either from instinct or intuition or a measure of inspiration, expect to find such a perfect satisfaction and salvation in Him?' We think this is universally so ... The hearts of all true believers in Christ are born to long for and look for just what we shall trace in Paul as perfection. Anything less than a perfect alignment with God's will does not meet our expectation in Christ, nor satisfy what we feel is Christ's expectation of us.

"The Bible does unmistakably present such a perfection. Observe, we say such a perfection. And let us keep in mind that in any of the other lines of perfection to which we have alluded there is a distinct limit as to what it is that is perfect; and there is also a margin allowing for many other imperfections outside that limit. Thus, for instance, the boy who makes one hundred per cent, or a perfect mark in his mathematics, may still be a physical cripple, unable to walk. The wife whose perfection of love to her one and only husband is never questioned but can be proved in twenty different ways may nevertheless be an altogether unskilled seamstress or an inexperienced and an imperfect housekeeper. Christian perfection is like hers in that it is a perfection of the heart, though making no claim to perfection of the head or the hand. This may explain that very significant remark of a deeply spiritual man who said, 'One mark of perfection is patience with our imperfections.'

"For the perfection presented in the Bible is not a perfection of physical or mental state, nor of temporal circumstances or conditions, but rather a perfect acceptance of an adaptation to the probation that is involved in the imperfections of our lot." Thus, in a word, Christian perfection is limited to the perfection of that which Christianity contemplates for man while on earth and in the body" (Pauline Perfection).

The possibility of Christian perfection is seen in the Scriptures.

(1) It is commanded by God Himself (Gen. 17:1; Deut. 18:13; Matt. 5:48; 2 Cor. 7:1; 13:11; Heb. 6:1; James 1:4).

(2) Prayers are recorded for its accomplishment (1 Chron. 29:19; John 17:23; 2 Cor. 13:9; Col. 4:12; Heb. 13:20, 21; 1 Pet. 5:10).

(3) It is included in the plan of salvation (Isa. 26:3; Matt. 19:21; Col. 1:28, 3:14; 2 Tim. 3:16, 17).

(4) It is declared to be the grand purpose of the Christian ministry (Eph. 4:11-13).

(5) There are records of such an experience having been enjoyed (Gen. 6:9; 1 Kings 15:14; Job 1:1-8; Psa. 37:37; 1 Cor. 2:6; Phil 3:15; 1 John 4:17, 18; Heb. 10:14; Jas. 3:2).

(2) Its Nature -- (a) Negative Here two dangers meet us at the outset. On the one hand there is the possibility of setting the standard so high that men will despair of ever reaching it, while on the other hand we may bring it so low as to encourage presumption concerning the things of God.

Mr. Wesley: "If I set the mark too high, I drive men into needless fears: if I set it too low, I drive them into hell fire." At this point it will be well for us to cover what to all students of this subject is well-trodden ground, so much so that it would seem impossible to state it with any degree of freshness. So many feet have walked this meadow that from it the grass seems almost gone. However, the statements, though old, are true, and for the sake of those who follow must continue to be made.

"1. It is not the perfection of Jehovah in His infinite majesty. In this He stands alone, and to Him none can approach. He is omnipotent, omniscient, omnipresent, immutable and eternal, and these perfections are absolute, independent, unrivaled and underived. This of course implies freedom from all fault, mistake and error, and ignorance of every kind. No sane person claims a perfection such as that.

"2. It is not the Perfection of angels in their high abode. Of these we know very little after all, but we do at least know that they are a higher order of spiritual intelligences than Adam's race, and in their unfallen condition surround the very throne of God. With unwearied wing they speed to the remotest part of this boundless universe, carrying out the commands of God. No mortal, rightly balanced, ever claimed a perfection such as that.

"3. It is not the perfection of Adam in his Eden home. His was a sinless soul and a deathless body. His mind had no memory of committed sin. Every power, spiritual, physical, mental and moral, was fresh from his Maker's hand. He had never seen an open grave; never felt a twinge of pain; never known a feeling of remorse. He knew no fear of the animal creation nor of the forces of nature. He needed no clothing, for in that unfallen condition his very body was bathed in light.

"Who today would think of claiming a perfection such as that? It is not the perfection of Christ while here on earth. 'The Word was made flesh, an dwelt among us' (John 1:14) -- 'flesh' in character like unto our very own. 'Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same' (Heb. 2:14). 'God sent forth his Son, made of a woman, made under the law' (Gal. 4:4). And yet is there not a difference? While we claim Him as one with us in our essential humanity, what man will dare to claim that in all points he is one with Him? Somehow we feel that the very fact that links Him to us at the same moment distances Him from us by a tremendous plus on our side and a great minus on His. He 'was made flesh.' The 'flesh and blood' of which He partook was as real as our own, so much so that in His physical nature all the human limitations are seen (Ex., Matt. 4:2; 8:24; 9:36; 14:23; Mark 3:5; 10:21; John 4:6; 11:33, 35; 12:27; 19:28). His humanity was minus any personal memories of committed sin. All this we know. Then the plus and minus is quickly reversed. In His essential humanity He was conscious of a unique divine relationship in His own right, while others can approach God only through Him (John 14:6-9; 17:1-5). No Bane professor of Christian perfection ever claims that.

"4. It is not the perfection of redeemed souls in glory. Having now left this mortal body and "put on immortality," they are no longer fettered by physical weakness, neither do they now know the strain of trial, the sting of temptation, the discipline of sorrow, the buffeting of circumstances, the threatening of death, nor the presence of sin. We are all conscious that while living here on earth it would be folly to claim that.

"6. It is not the perfection of the matured in grace. Maturity takes time. It is the result of growth, development, discipline and long experience. All these have their part in producing the mature, well-balanced spiritual life. Christian perfection, however, is not confined to white hairs, bent backs and feeble steps. In fact, many who boast of the length of time they have served the Lord are obviously far from this experience now under consideration."

(2) Its Nature -- (b) Positive At this point it becomes necessary to say something about the word itself, a study of which will indicate a careful selection. Our English language is sometimes embarrassing by reason of its ambiguity, but not so the Greek, where words and tenses often indicated the slightest shade of thought, which in many instances our translators either overlooked or found themselves unable to express. An outstanding instance is this word "perfect." Here two words used by the original writers are expressed in our English version by the one word, and yet they so widely differ as to cause endless confusion and to require continual explanation. We shall examine both words.

1. Concerning finality . The word "teleios" indicates something completed, accomplished, consummated, finished. This word is not used concerning the believer as a completed possession in this life, but as a process of development and an end not yet attained. It is that long drawn out process leading to perfection of growth in Christian character and experience, and knows no finality here. It is used, for instance, concerning the full Christ-hood in Eph. 4:13. "Till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man [R. V., full-grown man], unto the measure of the stature of the fullness of Christ." In this sense it is quite correct to say that no one is perfect, for "The path of the just is as the light of dawn that shineth more and more unto the perfect day" (Prov. 4:18). There is no finality to our spiritual development. In this sense we have not "already attained, neither are we already perfect" (Phil. 3:12).

2. Concerning quality. Here we find another word, "katartizo," which indicates adjustment and fitness resulting from an immediate act or crisis. It indicates the idea of repair and consequent readiness. This will be seen in the two following passages: Matt. 4:21: "And going from thence, he saw two brethren, James the son of Zebedee, and John his brother, in a ship with Zebedee their father, mending their nets." Eph. 4:11,12: "And he gave some apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints unto the work of ministering . . ." (Note, R. V.).

In God's great universe everything may be said to have its own measure of perfection. Even in material spheres this is seen. Nature gives us the sapling and the oak, the bud and the flower, the lamb and the sheep, the babe and the adult, all in their own degree beautifully perfect. In workmanship a thing is regarded as perfect if it answers the purpose for which it was designed, whether it be a watch, a fountain pen, a baby's feeding bottle, or a steam engine. Watches do not write letters, neither do fountain pens give us time. Feeding bottles do not pull railroad coaches, neither do steam engines satisfy crying babies. There is a limit and a sphere for each, but if within that limit the purpose is realized, that is indicative of its perfection. If perfection is acknowledged as within the range of possibility in every other department of life, why not the perfection of a saint? Does God then have a standard for redeemed souls while here on earth? We answer, "Yes," Here it is: Mark 12:30, 31. Any soul by the power of divine grace may respond to that. In spiritual experience there may be much to be desired in respect to development, but there need be no lack as to devotion.

The three cardinal elements of Christian character are set forth in the New Testament as capable of perfection: Faith, I Thess. 3:10; hope, I Peter 1:13 (R. V.): love, I John 4:17,18.

Mr. Wesley: "Christian perfection, therefore, does not imply (as some men seem to have imagined) an exemption either from ignorance, or mistake, or infirmities, or temptations. Indeed, it is only another term for holiness. There are two names for the same thing. Thus everyone that is holy is, in the Scripture sense, perfect. Yet we may observe that neither in this respect is there any absolute perfection on earth. There is no perfection of degrees, as it is termed; none which does not admit of continual increase. So that how much soever any man has attained, or in how high degree soever he is perfect, he hath still need to grow in grace, and daily to advance in the knowledge and love of God his Savior" (sermon on Christian Perfection). By perfection I mean the humble, gentle, patient love of God and our neighbor, ruling our tempers, words, and actions.

"I do not include the impossibility of falling from it, either in part or whole. Therefore I retract several expressions in our hymns which partly express, partly imply such an impossibility. I do not contend for the term sinless, though I do not object to it. As to the manner. I believe this perfection is always wrought in the soul by a simple act of faith, consequently in an instant. But I believe a gradual work both precedes and follows that instant.

"As to the time. I believe this instant generally is the instant of death, the moment before the soul leaves the body. But I believe it may be ten, twenty, or forty years before. I believe it is usually many years after justification; but that it may be within five years or five months after it, I know no conclusive argument to the contrary. If it must be many years after justification, I would be glad to know how many. And how many days, or months, or even years, can one allow to be between perfection and death? How far from justification must it be, and how near death?" (Plain Account of Christian Perfection).

Dr. Asa Mahan: "He is perfect in holiness whose love at each successive moment corresponds with the extent of his powers. 'If there be first a willing mind, it is accepted according to what a man hath, and not according to that he hath not.' Hence I remark that perfection in holiness does not imply that now we love God with all the strength and intensity with which redeemed spirits in heaven love Him. The depth and intensity of our love depends, under all circumstances, upon the vigor and reach of our powers, and the extent and distinctness of our vision of divine truth. In each and every sphere, perfection in holiness implies a strength and intensity of love corresponding with the reach of our powers and the extent and distinctness of our vision of truth in that particular sphere. "The child is perfect in holiness who perpetually exercises a filial and affectionate obedience to all the divine requisitions, and loves God with all the powers which it possesses as a child. The man is perfect in holiness who exercises the same supreme and affectionate obedience to all that God requires, and loves Him to the full extent of his knowledge and strength as a man." The saint on earth is perfect when he loves with all the strength and intensity rendered practicable by the extent of his knowledge and reach of his powers in his present sphere." "The saint in heaven will be favored with a seraph's vision and a seraph's power. To be perfect there, he must love and adore with a seraph's vigor and burn with a seraph's fire" (The Doctrine of Christian Perfection, pp. 8-9).

Rev. Thomas Cook: "Perfection signifies that spiritual completeness or wholeness into which the soul enters when the last inward foe is conquered and the last distracting force harmonized with the mighty love of Christ, every crevice of the nature filled with love and every energy employed in the delightful service of our adorable Savior." "This implies not only complete deliverance from all spiritual pollution, but the possession of the unmixed graces of faith, humility, resignation, patience, meekness, self-denial, and all other graces of the Spirit" (New Testament Holiness, pp. 74, 75).

Dr. Harold W. Perkins: "By the phrase Christian or evangelical perfection we denote a spiritual state, mediated by the Holy Spirit, in which the believer in Christ has a full assurance of his redemption through the blood of Christ, and enjoys unbroken communion with the love of God" (The Doctrine of Christian, or Evangelical Perfection, pp. 6, 7).

Dr. Samuel Chadwick: "It is many years since I set myself to a scientific and earnest study of the New Testament on this subject. I had entered into an experience that I could neither define nor defend. I had to find reasons for the assurance of which I had no doubt. Books did not help me. I had no skill in Bible study, but with patient humility and much prayer I was led gradually into the light. I found in the Scriptures more than one angle of presentation for the same experience. The legal aspect expressed it in terms of law. The temple had a different vocabulary from the law court. Neither was complete without the other. The family completed both the court and the temple. Perfection in the court was acquittal without condemnation. Perfection in the temple was purity without defect, cleanness without stain. Perfection in the family was the perfection of love.

"There is therefore now no condemnation to them that are in Christ Jesus" -- the law.. 'The blood of Jesus Christ his Son cleanseth us from all sin' -- the temple. 'Herein is our love made perfect . .. There is no fear in love: perfect love casteth out fear' -- the home. No interpretation of perfection is complete that ignores any one of these three angles of interpretation."

"I shall never forget the excitement with which I discovered another word for perfection. The word for the perfection that is final is 'teleios.' That is the big word for perfection. It is used of Christ and His redeeming work which is all perfect. It is used also of the ultimate consummation of grace, and of perfect development. The word I discovered was 'katartizo,' which does not mean the finality of a thing, but its fitness. The uses of the word are illuminating. It is used of mending nets (Matt. 4:21): to set in order as in music (Matt. 21:16): to fit into perfect relationship (1 Cor. 1:10): to adjust that which is dislocated (Gal. 6:1): to complete that which is lacking (1 Thess. 3:10): to frame together various parts of a machine (Heb. 11:3).

"There is nothing very difficult to understand in this kind of perfection. Mending is done to repair damage and make fit again for use. Perfecting music is so arranging it that all discords are lost in the perfection of harmony. Limbs fitly joined work together in the unity of the body. No one objects to perfection in the joints of arms, legs, and necks. Putting into joint a dislocated limb is making it perfect. The various parts of creation are perfectly fitted and framed together. When that which is lacking is supplied, the defective is made perfect. Threepence added to ninepence make a perfect shilling. That is what is meant by perfection. It is complete deliverance from everything that makes the soul unfit for, and unequal to, the will of God; the adjustment of life to perfect harmony, and the adaptation of all its powers to the purpose of God; and the supply of all grace, wisdom, power, and whatever else is lacking for efficient obedience to every demand in the fellowship of God in Christ. It is life so completely saved that there is no defect, no disorder, no discord" (The Call to Christian Perfection, pp. 30-32).