‘For the law made nothing perfect; on the other hand,
there is the bringing in of a better hope’.
Heb 7.19
Three books (Romans, Galatians, and Hebrews) in the N.T.
provide commentary on an important O.T. text, ‘ the just shall live by faith’ (Hab 2.4). And while all use it to establish salvation through faith in Christ, Romans and Galatians focus on initial salvation (being justified in God’s sight) and its
‘elementary doctrines’ (6.1-2). In Hebrews, this focus changes to the ultimate goal of redemption in the New Covenant, and in laying out the divine intention for the church, Hebrews reveals a stunning hope for those ‘who believe to the saving of the soul’ (10.39). No less than the hope of experiencing to the full the ‘ great salvation’ (2.3) Christ purchased on the Cross of Calvary. A salvation, in both scope and magnitude, most are unaware of, for it not only takes a believer ‘out of’ bondage to sin, it guarantees their entrance ‘into’ a ‘land' of spiritual abundance and glory akin to ‘heaven on earth’ (Deut 11.21). In other words, Christ purchased far more than an ‘exodus’ so we can escape the devil (Pharaoh) of this world (Egypt).
A BETTER HOPE
The atonement secured by Christ on the Cross of Calvary is, in fact, the guarantee Heaven’s intention (cf. Gen 1.26) for humanity is to be fully realized. Yes, sin continues to thwart the divine plan, but in the end, it cannot stop it. In fact, the recovery from ‘the fall’ so humanity reaches perfection began immediately with the sacrifice of an animal to atone for the sin of Adam and Eve (and skins for their nakedness). And though this provisional remedy of blood sacrifices for sin continued
under the Mosaic Law, this finished when Christ’s death secured total freedom from sin’s dominion us believers are destined to enjoy. Yes, this far better sacrifice (the death of the Son of God no less) is the guarantee the Godhead’s intention to deliver us not only from the penalty of sin but also its power—
the hymnist’s ‘double cure’—will be realized. Heaven paid for both outcomes, not just the one, thus promising the future of a believer—in this age—will be complete freedom from the curse of sin (10.14). We can, in ‘ full assurance of faith’ (10.22) rest in the knowledge this age will not end without this full emancipation being realized.
Reaching moral perfection, then, is not a fanciful dream; every soul who accepts the offer of forgiveness, repents of rebellion, and bows to the Lordship of Christ has the hope of enjoying the recovery of everything lost in ‘the fall’. Including the restoration of the divine ‘image’ (Col 3.10), an outcome not possible with the Mosaic covenant. By contrast, the new covenant has this ‘ better hope’ (7.19) of reaching perfection.
WHAT EXACTLY IS THE HOPE OF PERFECTION?
To believe this ‘hope of perfection’ is the central message of Hebrews may be difficult, but I assure you it is. Other books in the N.T. confirm the same hope, but Hebrews most fully unveils what this means for believers. What the author does by using five english words all from the same root greek word,
‘ teáloás’, (Str 5056)— meaning ‘conclusion, result, or end’.
(These words appear 19 times in Hebrews and 96 times in the N.T.) Now, most believers know Hebrews focuses on the
‘better things’ of the new covenant, a better sacrifice, better High Priest, better Sabbath, better temple; yet all these ‘betters’
are not an end in themselves but the means to reaching the goal of complete salvation for humanity.
In a nutshell, this divine plan is for humanity to exercise dominion as Christ’s vice-regents over a new earth; a glorious
future only possible, however, if humans attain maturity or moral perfection. This is critical as it is certain an exalted role such as this in the cosmos (not to mention responsibility) is not for those King David refers to as the ‘ babes and nursing infants’ (Ps 8.2) of creation. Hence, the author quotes this seemingly insignificant psalm (Psalm 8) to argue how God (in Christ Jesus) has visited earth specifically so the ‘son(s) of man(kind)’ can be elevated above their present lowly rank; raised to eventually be ‘crowned…with glory and honor’ and
‘ set…over the works of Your (God’s) hands’ (2.7). Though this is the guarantee Heaven’s plans for humanity will be realized, it will not be unless those sharing Christ’s throne, one founded on ‘ a scepter of righteousness (1.8), exhibit the same righteousness. Both the Bridegroom and bride must be holy and glorious.
To better understand all this, some explanation about the greek word (teáloás) is in order (it gives us the english word
‘teleological’.); this root word with its cognates (related words) of — perfect, perfection, mature, finisher, and uttermost —
underscores a central fact, namely humans attain perfection when they fulfill the purpose Heaven them created for. In other words, when the goal of redemption is realized, and as the N.T.
reveals, this only happens if moral perfection (in this present age) is reached. With this as the starting point, it confirms the truth of full maturity or perfection and related outcomes being central to Heaven's purpose in creating a new species of beings known as humanity. For example, unless believers partake fully of the ‘divine nature’ ( 2Pet 1.4), the Kingdom will not have its ‘priests and kings’ (Rev 1.6), and this is not possible unless they enjoy full release from bondage to sin. In other words, the fallen nature and sin must not restrict them if we are to fulfill the ‘perfect will of God’ (Rom 12.2). (Of course, most believers see this outcome as possible only in the next age or in heaven.)
Now, this goal will not be realized without an outpouring of the Holy Spirit bringing a deluge of grace; total freedom from sin and its corrupting influence on the body, soul, and spirit depends upon the divine life this grace will bring to quicken the human vessels of clay. Radically reviving them so every faculty can function as originally intended; the mind thinks and reasons perfectly, emotions perfectly express feelings, and total purity is the hallmark of every desire. This plus mature expressions of the ‘gifts and fruits’ of the Holy Spirit. (Cf.
1Cor 13.9,10) and the grace to experience communion with God and supernatural guidance each day, not occasionally.
REACHING PERFECTION IN THIS PRESENT AGE
Now, every believer expects to have perfection in the next age (in the millennium or heaven), yet very few see it attainable in this one. It is seen as a ‘bridge too far’, an unlikely dream when mortal bodies are not free from the bias to sin.
While acknowledging Christ walked as a perfect man in a body of ‘clay’, they quickly point out He was not handicapped by a fallen nature. Very true, yet the mortal 'envelope' He inhabited was subject to the very weaknesses all humans suffer (e.g.
hunger and tiredness), proving the mortal body per se is not the obstacle to reaching perfection. Most, therefore, will argue the
‘flesh’ (fallen nature) is the ‘fly in the ointment’ foiling such an outcome. A reasonable deduction, but does it have to mean the flesh must always influence desires, emotions, and mindsets? I say it doesn’t. That is, I part company with those who regard as a far-fetched notion the hope of full deliverance in this age from sin’s work of corrupting attitudes with self-interest, self-will, and self-glory.
Now, ultimate perfection—it is true—is only achieved with the resurrection of the body, but to say our best hope before then is a far lesser degree of maturity sells us short. Indeed, to find most believers only hope to reach a level of sanctification
in this age not much better than they already enjoy—
essentially, not much different from ‘good living’ heathens—is rather sad. Such pessimism is unwarranted when the revivals of yesteryear saw a far greater degree of moral excellence, or then again, what was evident in the early church (even if it wasn’t perfect). What is witnessed in Christendom today is not an indicator of what is possible vis-a-vis perfection.
With the promise of an outpouring of abundant grace before the end, we can be confident in the future not being this current
'low tide' of spiritual life. We can look forward to such a deluge of spiritual life it will realize the destiny King David foresaw for humanity and expressed in his Psalm (eight). As previously stated, the reason the author of Hebrews quotes the psalm to prove humans will not always be the ‘babes and nursing infants’ (Ps 8.2) of the cosmos. They are to be ‘crowned with glory and honor’ (2.7) and to say this ‘crowning’ must take place in the ‘sweet bye and bye’ (heaven) is entirely unnecessary. In fact, more and more believers now embrace this hope of reaching full maturity and being ‘crowned with glory’ in this present age. Like Paul, they see it as the goal of the ‘race’ they run (1Cor 9.24-25), or as James explains, perfection is seen as the ‘crown’ (Jam 1.4,12 KJV) or laurel wreath awarded to those who finish the race (by overcoming temptation). Many, then, ‘press toward’ (Phil 3.14) this goal, not only because it will bring them glory, but it also is ‘to the praise of (God’s) glory’ (Eph 1.12).
IS MORAL PERFECTION EVEN POSSIBLE?
Some will question if moral perfection can truly be the goal of redemption while humans have a mortal body. When the
'law of sin and death' (Rom 8.2) is so powerful, most believe it is impossible, and to imagine perfection can be reached in this age (they say) is to teach over-realized eschatology. Of course, not only we moderns have grappled with this question of
attaining moral perfection; Augustine, Thomas Aquinas, reformers like Calvin and Luther and pietists like Franke all sought to resolve this thorny theological issue. Many were far more optimistic than believers today about the power of grace to completely overcome sin. Especially the Methodists under John Wesley and the ‘holiness churches’ (including the Salvation Army) that followed; all embraced the possibility before dying of what they called ‘entire sanctification’, i.e., reaching moral perfection.
The church, then, has seen the doctrine of salvation see-saw between the possibility of reaching perfection in this age and regarding it as heresy; regrettably, with both sides of the debate pushing it beyond the bounds of Scripture. In the end, a debate boiling down to the core issue of whether it is the will of God for humanity to reach perfection before the next age. If so, it will be realized no matter how inconceivable it sounds. Now, as the answer to this, some might advance the general truth of
‘ with God nothing is impossible’ (Luk 1.37), but such a text is only valid if it is His specific will (Cf. Mk 14.36). I espouse the hope of reaching perfection in this age because the N.T. as a whole and Hebrews in particular support it, certainly not because I see it as desirable or from wishful thinking.
Now, I have already established the mortal body per se is not the barrier to walking in mature holiness—it was not for Jesus—so the issue to resolve is this one of the ‘fallen nature’.
More specifically, the question of can the ‘flesh’ with its power to corrupt the will, reasoning powers, and the desires and intents of the heart be fully overcome before the resurrection of the body in the next age. That is to say, is there a complete remedy in this age for the ‘depravity’ (theologically defined) humans inherit from the original ‘fall’ into sin? Now, the obvious answer is, there is a remedy if sufficient grace is available; if God’s grace ‘abounds towards’ us, all things (within limits) are possible. In fact, just by growing in the
‘ grace and knowledge of the Lord’ (2Pet 3.18), believers already experience ‘moral maturity’ (however short or limited) Usually in a season of general victory but especially over sin and carnality.
However, these times don’t last; sustained victory over the weakness of the flesh at this time is not possible. Yet, who can deny this specific promise for ‘abundant grace’ to walk in moral maturity here ‘God is able to make all grace abound toward you, that you, always having all sufficiency in all things, may have an abundance for every good work’ (2Cor 9.8). A rock-solid promise, I believe, because God has determined all creation (both good and evil beings) will know that divine grace can deliver the ‘snotty-nosed’ babes of the cosmos from the power of sin. Paul even tells us when this happens: he says it is ‘ now’ (Eph 1.3-6, 3.10), in this age.
Before the next age, because then it will validate the ‘great salvation’ secured on the Calvary and prove (to the watching supernatural creation) that divine grace has the power to deliver humans from both the root and fruit of sin (1Pet 2.12).
SINLESS PERFECTION
If it’s not to sabotage the rest of what you read in this book, I must now deal with an old ‘chestnut’, the controversial doctrine advanced by the 'holiness' churches in the 19th century known as 'sinless perfection'. This teaching held moral perfection could be attained this side of heaven (what I believe) but went on to falsely promise a state of grace whereby it was impossible to sin—a believer would be ‘unable to sin’. Now, attractive as this sounds for the despondent sinner, it is manifestly in error; the concept of perfection was pushed beyond what the N.T. allows.
As stated, I am convinced believers inherit a ‘tidal wave’ of grace before this age ends so they fully overcome the carnal nature (‘the flesh’), yet this biblical hope has a caveat. Because
there is the tempter—the devil (Matt 4.3)—humans will always be prone to temptation and, therefore, capable of sin. To teach perfection no longer means a vulnerability to sin expects too much; in fact, to say such a state can be reached is heresy. The other argument against the notion of ‘sinless perfection’ is it does away with the freedom to choose to do wrong. That is, it jettisons the imperative to choose righteousness in conquering sin, thus making humans out to be more like angels or automatons. On this side of heaven, we will always be capable of sins of omission or commission. (This doesn’t negate the hope of perfection.)
What, then, is the biblical doctrine of ‘perfection’? It is the state of moral excellence (perfection) where a believer does not
‘have to sin’. That is, if with all the heart they choose to ‘love righteousness and hate evil’, every temptation and carnal impulse can be overcome in this state of grace. Yet even with this as the heart’s desire, an abundant measure of grace is required to walk in it. When both factors are the reality, the carnal nature (if still present) cannot stop a walk of perfect righteousness. However, any weakening of this resolve and sin is the likely outcome. Now, as yet the grace to continually walk in this state has not been given, hence the temporary victory over sin at present.
But when finally granted, this grace will make it possible to know victory over every temptation, evil thought, and desire; what we have a specific promise for here, ‘Walk in the Spirit, and you shall not fulfill the lusts of the flesh’ (Gal 5.16). To continually ‘walk in the Spirit’ at this time is not possible, hence the haphazard and fleeting results in overcoming sin. But this all changes when the ultimate wave replaces the ‘low tide’
of grace believers now walk in. This deluge of the Holy Spirit will release such an abundance of divine life believers will
‘walk worthy of (their) calling’ (Eph 4.1) and enjoy moment-
by-moment communion with God. (Incidentally, with regards to ‘perfection’, temptation is not sin, giving in to it is.) By insisting it was attainable in their day, the proponents of the heretical notion of ‘sinless perfection’ fell into another trap.
No matter what state of grace they basked in (possibly near perfection), no one, as yet, has experienced the grace to walk in continuous moral perfection. Yes, many testify to an anointing strong enough to override the fallen nature temporarily, but continuous victory over it must wait until the arrival of this final tidal wave. Until believers enjoy a level of anointing deep enough to ‘swim in’, they must be content to wade in what is only up ‘to the loins’. ( Cf Ezek 47 )
SALVATION TO THE UTTERMOST
Reaching the goal of perfection, in many ways, relies upon the veracity of a single biblical tenet; namely, is the ‘ great salvation’ (2.3) sufficiently ‘great’ to remedy every outcome of the ‘fall’ into sin by our first parents? That is, can it fully deal with the sin principle working with the ‘law of sin and death’
(Rom 8.2) or does it only partially solve the poisoned chalice inherited from Adam? Thank God, we have the former promised here, ‘Therefore He is also able to save to the uttermost those who come to God through Him’ (7.25). Now, the import of this verse is the word ‘uttermost’ (KJV), and when other versions translate it graphically as ‘completely’
(Williams), ‘fully’ (Norlie), or ‘absolutely’ (NEB), it leaves us in no doubt as to the ‘greatness’ of our ‘salvation’. The redemption purchased on the Cross ‘utterly’ saves from sin.
By securing our redemption, full deliverance from sin has always been Heaven’s purpose for humanity. True, it is completed in a resurrected body in the new age, but to dismiss any hope of receiving a full salvation (albeit not a total one) in this age misreads the divine intention in redeeming us from sin.
Now, for the believer satisfied with a salvation giving them
entrance into heaven along with some success in overcoming the world, the flesh, and the devil, this may not be newsworthy; they happily postpone into the next age any hope of full victory over these enemies. But when this dispensation of the Holy Spirit has the promise of ‘grace upon grace’ (Jhn 1.16) (the greek has the meaning wave upon wave of it), surely we are entitled to expect to reach perfection sooner. Even as the following texts confirm.
‘And the glory which You gave Me I have given them, that they may be one just as We are one: I in them, and You in Me; that they may be made perfect in one.’ (John 17.22-23) Jesus'
prayer here is for the church to be so ‘perfectly united’ it will experience the same unity as the Godhead. To believe this is possible without reaching full maturity in righteousness expects the unattainable. Unless the church rises above petty jealousy, selfish ambition, and immature thinking, genuine unity is unthinkable. Perfect unity demands perfect morality.
‘Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God.’ (2Cor 7.1) The greek for ‘perfecting’ here is not the normal word but a strengthened form with the meaning, to ‘accomplish perfectly’ (Vines).
Hence, by walking to a greater extent in ‘ the fear of God’, there is no reason why ‘perfect holiness’ can't be attained; a maturity able to fully sanctify ‘body, soul and spirit’ (1Thess 5.23).
‘And He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers, for the equipping of the saints… for the edifying of the body of Christ, till we all come to the unity of the faith and of the knowledge of the Son of God, to a perfect man, to the measure of the stature of the fullness of Christ.’ (Eph 4.11-13) The ‘fivefold ministries’ were given to bring the body of Christ to a ‘perfect man’, and if unsure of what this means, the qualifying phrases tell us. One says it is the ‘measure of the fullness of Christ’,
i.e., the same maturity as Christ; the body (church), then, will enjoy the same victory over sin as the head (Christ). It also means those conformed to the image of Christ will be empowered by the Holy Spirit to perform signs, wonders, and miracles. And, as ministries in the past who moved in an anointing at this level confirm, such lofty authority and power demand moral maturity if it is not to end in tragedy. For them to have one without the other proved disastrous.
‘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.’ (Phil 3.12) By the end of his ministry, Paul had not attained this ‘perfection’, yet still pressed towards the goal he was ‘apprehended’ for.
‘Whom we preach, warning every man, and teaching ...in all wisdom; that we may present every man perfect in Christ Jesus.’ (Col 1.28) Paul and other workers labored to bring believers to a state of maturity defined as ‘perfection’; it was the goal of all ministry in the N.T..
‘But let patience have its perfect work, that you may be perfect and complete, lacking nothing.’ (Jam 1.4) James here exhorts believers to work towards a perfection ‘ lacking nothing’. Seems an extreme statement, doesn’t it? Now, James says this requires perseverance, yet he indicates it is attainable.
A CHURCH WITHOUT SPOT
‘Christ also loved the church and gave Himself for her...that He might present her to Himself a glorious church, not having spot or wrinkle or any such thing, but that she should be holy and without blemish’ (Eph 5.26,27). Do you see the church at the end of this age as an 'old woman’ where the years have taken their toll; she is wrinkled and toothless, bent over, and barely able to hobble along without a crutch? No, no!
This is not the ‘bride’ Christ is returning to exercise rule with Him. A glorious company is to be presented to Him for
marriage, a radiant bride whose ‘youth (is) restored like the eagle’ (Ps 103.5). One He can proudly display to both heaven and earth because ‘she’ has reached perfection and is to ‘the praise of His glory’ (Eph 1.6,12,14) because there is ‘no blemish’ in her. This is the hope of the church.