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THE FACTS OF LIFE -
PERFECTION
Without doubt, one of the things I
most enjoy during the preparation of these lessons is the
opportunity to share the rich insights gleaned from word
studies. We've repeatedly found answers to difficult
issues in Scripture simply by delving into the historical
background or cultural meaning of certain Greek words which
prove difficult to translate into English.
"Perfection", the word under consideration today, is a prime
example of this.
The English dictionary shows the word "perfect" has over a
dozen definitions attached to it, none of which accurately
conveys the original meaning as found in Scripture. The
most common meaning ascribed to this word is something "entirely
without any flaws, defects, or shortcomings". That
definition seems to work well when applied to the material
world. But, when
we assign that same meaning to that word as used in Scripture, we run into a problem.
For instance, let's look at
Matthew 5:48 where Jesus exhorts his followers to: "Be perfect,
therefore, as your heavenly Father is perfect."
At first blush, Jesus seems to expect his followers to attain
the state of sinless perfection, freedom
from "flaws, defects or shortcomings" which is generally
ascribed only to God. If this was, in fact, the true
meaning of the word, then God demands that each believer
achieve the same level of holiness as Himself. But, this
seems to be exactly what Jesus is saying when He even cites
the heavenly Father's perfection as the standard expected of
all: "You disciples, be just as perfect as your
heavenly Father." (Matthew 5:48 paraphrased).
But, if this is an accurate
interpretation of this verse, then it clearly sets a standard
of behavior too high for ordinary mortals to achieve.
Over the centuries following Jesus' command, there is no
evidence that any believer, even through the power of the
indwelling Holy Spirit, ever reached that degree of holiness
and perfection. In fact, the Apostle Paul was far from
perfect and, even after
many years of spiritual growth in his own personal life
readily admitted: "Not as though I had already attained,
either were already perfect: but I
follow after, if that I may apprehend that for which also I am
apprehended of Christ Jesus. Philippians
3:12. So here we have one verse that tells us to be
perfect and another verse which seems to say that sinless
perfection is an impossible goal. Is this a Scriptural
contradiction or merely a problem with translation?
Let's find out.
RESOLVING INCONSISTENCIES:
I chose this example in order to introduce the subject of
Bible Hermeneutics, the study of the principles of Scripture
interpretation. Believers are charged with the task of
"rightly dividing the Word of truth" II Timothy 2:15 so it's
important to understand and use some of the tools required for
correct interpretation of God's Word. In the
matter under discussion today, we're faced with what appears
to be an inconsistency in Scripture, that is to say, the truth
we find in Matthew 5:48 seems to contradict that found in
Philippians 3:12. This is a case of apparent
internal inconsistency and therefore must be resolved.
Internal consistency is an
important factor in Scripture because it supports the claim
that all Scripture, regardless of the writer, has only one
author: the Holy Spirit. This is clearly stated in II
Peter 1:21 "For prophecy never had its origin in the human
will, but prophets, though human, spoke from God as they were
carried along by the Holy Spirit."
However, if Scripture were found to contradict itself, the
single authorship of the Holy Spirit would be called into
question and the purpose of Scripture would be thwarted for: "All
Scripture is inspired by God and is useful to teach us what is
true and to make us realize what is wrong in our lives. It
corrects us when we are wrong and teaches us to do what is
right." II Timothy 3:16.
First of all, we need to correctly
understand the biblical meaning of the word "perfect" as used
in the N.T. Koine Greek. The Greek word itself,
τέλειος or teleios, has several
shades of meaning, all of which involve the following ideas:
perfection is a process of going
through levels or stages of change to reach an end-goal.
The root "tel-" conjures up the picture of an old collapsing
telescope, extending one section at a time until it is fully
extended and functioning in accord with its design . In
reality, the word "perfection" deals more with process of maturation than
with a static state of idealistic faultlessness. Indeed, a
more accurate translation of this term would be mature,
finished or complete as purposed. It originally applied
to a machine which has all of the parts for which it was
originally designed.
The Greek concept of "perfection" also
embodies the notion of relativity so that a simple device,
such as a bicycle, which has all its parts and is functioning
according to its design, is just as "perfect" as a complex
mechanism such as a jeweled chronometer. Obviously, the
watch is likely viewed as more complex, intricate, elegant and
valuable than a bike but both are equally perfect. because
each is as complete and finished it can be.
Now, when we apply this definition to
our verses of Scripture, it takes on a whole new meaning.
Now, we find that Jesus' command for "perfection" relates to
our behaving in such a manner that our
godliness will be seen as mature, complete and
proportionate to our spiritual development. Thus
Christian perfection is an ongoing process described
insightfully by the Apostle Paul in Philippians 3:13-15. "Brethren,
I count not myself to have apprehended: but this one thing I
do, forgetting those things which are behind, and reaching
forth unto those things which are before,
I press toward
the mark for the prize of the high calling of God in Christ
Jesus." In other words, believers who desire
spiritual maturity, which is the aim of the Christian life,
must continue to press toward the goal of Christ-likeness and,
in doing so to the degree they are able, are perfect at that
point.
So spiritual perfection is relative to
maturity and involves going through stages
of growth, just as physical growth occurs in children.
How often do we hear new parents declare: "He's perfect, just
like he is!". At that point in life, all the baby is
capable of is to eat, eliminate, cry and sleep, yet he is
perfect! However, once that individual turns 21 and
still has only those same capabilities, he would, doubtless,
be called something other than "perfect" then. Any
parent will tell you that at
each stage of a child's growth, it masters skills and
capabilities it could not have performed at a younger age.
At each phase of growth, their best performance is as good
and perfect as it can be for that particular stage of life.
Indeed, the word "perfection" in the Bible is mostly used of
such maturity in faith and grace as may be, and ought to be,
attained at that point of growth. Compare its
usage in the following verses: Corinthians 14:20
Philippians 3:15, Colossians 4:12 and James 1:4
Now, let's expand our search for
comparative verses and see if the use of the word "perfection"
as used elsewhere might shed light on it's true meaning.
In Colossians 4:12, for example, we find the Apostle Paul
using teleios to describe the desirable spiritual state of new
believers: "....that
you may stand firm in all the will of God, mature
(teleios) and fully assured." Likewise, this same phrase
is found in Hebrews 5:14 where it describes mature believers
who eat the solid meat of the Word and constantly exercise
their judgment to distinguish good from evil. "But
solid food is for the mature
(teleios)
who by constant use have trained themselves to distinguish
good from evil." The subject of this verse is a "full
grown" man, in contrast to a child, who reaches a level of
maturity, which we might call "relative perfection", far above
that experience at his spiritual infancy. This is the picture drawn for us by the Apostle Paul as he
describes similar stages of spiritual growth ion the Christian
life thus; "And we all, with
unveiled face, beholding the glory of the Lord, are being
transformed into his likeness from one degree of
glory to another, for this comes from the Lord
who is the Spirit. II Corinthians 3:18.
A final word before leaving this
interesting word study. Although it occurred over half a
century ago, I remember well a sermon I heard at chapel while
attending Bible college. The topic was "the fullness of
God" and the key verses were found in Ephesians 3:16-19.
This is the Apostle Paul's prayer on behalf of the believers
at the church in Ephesus and I've always considered it the
best description of what the Bible calls Christian
"perfection". Read it carefully and see if you don't
agree: "I pray that out of his glorious riches he may
strengthen you with power through his Spirit in your inner
being, so that Christ may dwell in your hearts through faith.
And I pray that you, being rooted and established in love, may have power, together with all the Lord’s holy people,
to grasp how wide and long and high and deep is the love of
Christ, and to know this love that surpasses knowledge—that
you may be filled to the measure of all the fullness of God."
It is this last phrase, "...
filled to the measure of all the fullness of God" which I find
utterly amazing. How could a finite vessel, such as the
human spirit, be filled with all the fullness of an infinite
God?" The speaker that day then went on to give an
illustration which both fascinated and satisfied my
questioning mind. He spoke of an occasion in which he
went surf fishing in the great Pacific ocean. To keep
his bait fresh, he submerged the bait bucket under water,
tossed his line into the surf and settled back for an
enjoyable afternoon at the beach. It was then he noticed a
small clam shell, turned face up, and nestled next to his bait
bucket. As he watched the gentle swell of the vast sea
before him, his mind drifted to the phrase ".... filled to the
measure of all the fullness of God". At that moment, he
saw new meaning in that verse he had never seen before.
As he stared at the two containers before him, he realized
that both the bucket, which contained over a gallon of liquid,
and the shell, with the capacity of only a few ounces, were
together filled with the fullness of the vast Pacific Ocean.
The capacity of each was different but while sitting beneath
the surface of the ocean, they were both equally filled with
its fullness.
I found this example to beautifully
illustrate the relativity of spiritual "perfection".
Both were as full as they could be but neither was as large as
the ocean itself. The spiritual maturity of a new born in
Christ is as perfect as it can be for baby but woefully
imperfect for what it would soon become through growth.
Yet, both the babe and the mature are equally perfect for
their age, both filled to the fullness of God. In summary,
there is no conflict or inconsistency between Jesus' command
to be "perfect" and the "imperfect" state of all believer.
When the word is redefined as "mature, imitating God to the
best of one's ability, and relying on the Holy Spirit to
produce those spiritual qualities reflecting God's character
through growth. Below you'll find additional comments on
the subject referenced from "Bible Study Tools".
WORD
STUDY "PERFECTION" FROM "BIBLE STUDY TOOLS".
http://www.biblestudytools.com/dictionaries/bakers-evangelical-dictionary/perfect-perfection.html
God's People. Less obvious perhaps is the biblical
insistence that God's people are called to be perfect: "Be
perfect as your heavenly Father is perfect" (
Matt 5:48 ). In Scripture nothing is clearer than the
unique holiness of God, so this cannot be a command for
sinners to become God's ethical equals. It is rather the call
to "be imitators of God as dearly beloved children" (
Eph 5:1 ). Children who treasure their parents typically
mimic them. Christians should mimic their Lord, who is
perfect, thus reflecting his perfection in their lives. For
some this will involve voluntary impoverishment for the sake
of gaining true riches: "If you want to be perfect, go, sell
your possessions and give to the poor, and you will have
treasure in heaven. Then come, follow me" (
Matt 19:21 ). For others it is not the pride of
possessions but the pride of self-expression that must go: "If
anyone is never at fault in what he says, he is a perfect man,
able to keep his whole body in check" (
James 3:2 ).
While Paul calls on readers, not only to imitate God (
Eph 5:1 ), but also to imitate him (
1 Cor 4:16 ;
11:1 ;
2 Thess 3:7 ), Paul denies that he is perfect (
Php 3:12 ). Yet he calls believers to share in the
derivative excellence that life in Christ bestows (
Col 1:28 ;
3:14 ). Hebrews likewise speaks of the perfection of God's
children, stressing that it is the result of Christ's death on
their behalf: "by one sacrifice he has made perfect forever
those who are being made holy" (
10:14 ; cf.
11:40 ;
12:23 ). A key New Testament verse for understanding perfection in
the Christian life is 2 Corinthians 12:9: "But he said to me,
My grace is sufficient for you, for my power is made perfect
in weakness.'" Believers are perfect to the extent that they
participate in the cruciform grace that God offers in Christ.
Christ was perfected through the travail of righteous living
amid the bruising realities of an unjust world. The means and
abiding symbol of the perfection he won is the cross. His
followers know perfection as they abide in the bright shadow
of this same sign. Your Father which is
in heaven.—The better reading gives,
your heavenly Father. The idea of perfection implied in
the word here is that of the attainment of the end or ideal
completeness of our being. In us that attainment implies
growth, and the word is used (e.g.,
in
1Corinthians 2:6;
Hebrews 5:14) of men of full age as contrasted with
infants. In God the perfection is not something attained, but
exists eternally, but we draw near to it and become partakers
of the divine nature when we love as He loves:
PERFECTION - PULPIT COMMENTARY
Perfect (τέλειοι).
In the Gospels here and
Matthew 19:21
only. The word denotes those who have attained the full
development of innate powers, in contrast to those who are
still in the undeveloped state - adults in contrast to
children. Thus the thought here is - Ye shall be satisfied
with, and shall attain to, no lower state than that of
maturity. But what is it as to which they shall be mature?
Surely not the whole Law as illustrated by all the examples
since ver. 21; for vers. 31, 32 are excluded by the comparison
with God immediately following. It must be the subject with
which the sentence is closely connected, vers. 44-47 (cf.
Meyer); love to others even though they have done you wrong.
In this respect, viz. love to others, you shall admit, says
our Lord, no lower ideal than that of' maturity, even such
maturity as is found in him who sends sun and rain on all
alike. Some (Augustine, Trench) have seen in this a merely
relative maturity, itself capable of further development; but
the subject rather demands absolute and final maturity. This
does not imply that man will ever have such fullness of love as
the Father has, but that he will fully and completely attain
to that measure of love to which he as a created being was
intended to attain. It may, however, be in accordance with
true exegesis to see, with Weiss, for such apparently is his
meaning, also an indication of further teaching - the nature
of the revelation made known by Christ. For whereas "the
fundamental commandment" of the Old Testament, "Ye shall be
holy; for I am holy" (Leviticus
11:44, 45), was the more negative thought of God's
exaltation above the impurity of created beings, our Lord now
puts forth "the positive conception of the Divine perfection,
whose nature is all-embracing, self-sacrificing love. And in
place of the God, for ever separated from his polluted people
by his holiness, to whom they can only render themselves
worthy of approach through the most anxious abstinence from
all impurity, and by means of the statutes for purification
contained in the Law, there is on the ground of this new
revelation the Father in heaven, who stoops to his children in
love, and so operates that they must and can be like him"
(Weiss, 'Life,' 2:156). The simple and straightforward meaning
of the verse, however, is this - You shall take no lower
standard in love to enemies than God shows to those who ill
treat him, and you shall, in fact, attain to this standard.
Upon this (for the limitation of the meaning to one point
makes no real difference) there arises the question which has
been of so much importance in all ages of the Church -
What is
the measure of attainment that is really possible for Christ's
disciples upon earth? ought they not to expect to live perfect
lives? But the text gives no warrant for such an assertion. No
doubt it says that attainment to maturity - to perfection
according to creaturely limits -
is eventually possible. That is implied in
ἔσεσθε (vide supra). But
when this attainment can be made
is not stated. Many will, indeed, affirm that, as our Lord is
giving directions to his disciples concerning things in this
life, the attainment also is affirmed to be possible in this
life. But this by no means follows. Christ gives the command,
and by the form of it implies that it shall be carried out to
the full. But this is quite consistent with the conception of
a gradually increasing development of love which, in fact will
attain maturity, a state in which God's love has ever been;
but not immediately and not before the final completion of all
Christ's work in us. The words form, indeed, a promise as well
as a command, but the absence of a statement of time forbids
us to claim the verse as a warrant for asserting that the
τελειότης referred to can be
attained in this life. Trench ('Syr.,' § 22.) explains the
passage by saying that the adjective is used the first time in
a relative, and the second time in an absolute, sense. But
this does not seem as probable as the interpretation given
above, according to which the adjective is in both cases used
absolutely. His following words, however, deserve careful
attention. "The Christian shall be ' perfect,' yet not in the
sense in which some of the sects preach the doctrine of
perfection, who, so soon as their words are looked into, are
found either to mean nothing which they could not have
expressed by a word less liable to misunderstanding; or to
mean something which no man in this life shall attain, and
which he who affirms he has attained is deceiving himself, or
others, or both." Even as your Father
which is in heaven is perfect;
Revised Version, as your heavenly
Father is perfect; so the manuscripts. The epithet,
ὁ οὐράνιος, is wanting in Luke, but
Matthew wishes to lay stress on their Father's character and
methods being different from those of an earthly father.
Observe again not "the Father" but your Father; nerving them
to fulfill the summons to likeness to him (cf. ver. 16).
From "Pulpit Commentary"
http://biblehub.com/commentaries/matthew/5-48.htm |