PERFECTION IN CHRIST How many times have you people say, "No one can be perfect!" What did they mean? Too many times, this is said to explain imperfections--sometimes, even moral failures. Is the saying true? And, should it be said by those in the quest of glory? Is there more than one sense in which we can be perfect? Is this a subject concerning which God allows men to be casual, disinterested, or indifferent?
Devotion 1 of 15
The Word of God has considerably to say about "perfection." It is not a subject concerning which we may philosophize. When God speaks on a matter, the wheels of philosophy and human speculation must come to a grinding halt. There is no room for opinion on any matter expounded by Deity.
THE LAW OF GOD. Even under THE LAW, God made His desire crystal clear: "THOU SHALT BE PERFECT with the LORD thy God" (Deut 18:13). Other versions emphasize that "perfection" means the absence of a fault. "You shall be blameless," (NASB) "You MUST be blameless," (NIV), "You must be completely loyal to the Lord your God" (NRSV). The word "perfect" means "without blemish, upright, without spot, unimpaired," etc. (Strongs). Remember, because the Law was holy, just, spiritual, and good (Rom 7:12,14), this perfection is a holy, upright, good, and spiritual requirement. In view of this, there is no satisfactory explanation for the presence of imperfection, even though it is a common condition among believers. It is true, "If we say that we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8).
THE LORD JESUS also spoke of perfection. His words are also academically clear, and are to be taken seriously. "BE YE THEREFORE PERFECT, even as your Father which is in heaven is perfect" (Matt 5:48). Here the word carries essentially the same meaning, yet with a slight differentiation. In this case, the emphasis is on a process that culminates in perfection, or arrives at the Divinely appointed place. The word "perfect" here means "brought to its end, or finished -- wanting nothing necessary to its completeness." In its essence, sin is the exact opposite of this, causing the individual to "come SHORT of the glory of God." Jesus challenges us to "Be perfect, therefore, as your heavenly Father is perfect" (NIV). In this saying, Jesus addressed one of the most difficult of all areas–loving our enemies, blessing them that curse us, doing good to them that hate us, and praying for those who despitefully use us (verses 43-47). He is not speaking of methods of worship, but of moral rectitude, and He makes no allowance for ignoring His word.
APOSTOLIC DOCTRINE. In strict harmony with both the written and incarnate Word, the Apostles held perfection before the people. "Finally, brethren, farewell. BE PERFECT, be of good comfort, be of one mind, live in peace; and the God of love and peace shall be with you" (2 Cor 13:11). Here the word "perfect" is slightly different, though fundamentally the same at its root. Here the emphasis is on recovery or restoration, with the word meaning "put in order, restore to a former condition, mend, repair, make ready, or complete." No child of God, therefore, is to grow accustomed to flaw, or be satisfied with being anything less than what God has determined in Christ Jesus.
THE PRAYERS OF SAINTS. From time to time the Spirit reveals the subject-matter of the prayers of godly people. One such man was Epaphras, representative of Colossae, and incarcerated for a period with Paul the Apostle. He is described as "our dear fellowservant," and a "faithful minister of Christ" for the brethren in Colossae (Col 1:7). He also called him "a servant of Christ," telling brethren in Colossae how Epaphras greeted them and was always "laboring fervently" for them in prayers (Col 4:12). Paul declared this godly man had "a great zeal" for the saints in Colossae, Laodicea, and Hierapolis (Col 4:13). In his letter to Philemon, Paul referred to Epaphras as "my fellowprisoner in Christ Jesus" (Phile 23).
And how does a man like this pray? What is the subject of his prayers, and what does he seek for those for whom he prays? We are not left to guess on such a matter. "Epaphras . . . always laboring fervently for you in prayers, THAT YOU MIGHT STAND PERFECT AND COMPLETE IN ALL THE WILL OF GOD" (Col 4:12b). Here the word "perfect" is the same as used by our Lord in Matthew 5:48. It refers to moral rectitude, full measure, lacking nothing, and brought to completion. The prayers of Epaphras were so significant that their objective is recorded in Holy Scripture. I have often thought how very few of the prayers I have heard could actually be recorded in the Bible–unless they be like the pointless prayers of the vain Pharisee who "prayed with himself" (Lk 18:11). In my judgment, there should be more prayers like those of Epaphras, and less philosophizing about being perfect.
These texts, together with countless others, forbid an indifferent posture toward perfection. They also do not allow for the development of a doctrine or position that tones down the meaning of perfection, as though it was not necessary or challenging. If the Law of God spoke clearly on perfection, we had better not speak disparagingly about it. If Jesus commanded us to be "perfect as" our "Father in heaven is perfect," we do well to take His words seriously. If Paul charged us to "be perfect," and godly men prayed we would be "perfect and complete in all the will of God," it surely should be a matter of more than passing interest to us.
– Tomorrow: THE NEED FOR PERFECTION --