‘For the law made nothing perfect; on the other hand,
there is the bringing in of a better hope’.
Heb 7.19
Three books in the N.T. (Romans, Galatians, and Hebrews) provide commentary on this verse, ‘ the just shall live by faith’
(Hab 2.4). All use the important O.T. text to establish salvation through faith in Christ, but where Romans and Galatians focus on the ‘elementary doctrines’ (6.1-2) of initial salvation (being justified in God’s sight), the focus in Hebrews changes. Its author has in mind the ultimate goal of redemption within the New Covenant. And in laying out this divine intention for the church, he reveals a stunning hope for those ‘who believe to the saving of the soul’ (10.39). No less than the hope of believers experiencing to the full the ‘ great salvation’ (2.3) purchased on the Cross of Calvary. What many are not aware of, as to its scope and magnitude. For the salvation Heaven has provided not only takes a believer ‘out of’ bondage to sin, it also guarantees their entrance ‘into’ a place of spiritual abundance and glory. In a ‘land' akin to ‘heaven on earth’ (Deut 11.21). In other words, Christ purchased far more than an ‘exodus’ so believers can escape the devil (Pharaoh) of this world (Egypt).
A BETTER HOPE
What was secured on the Cross guarantees Heaven will fully realize the core intention in redeeming humanity (cf. Gen 1.26). Yes, sin still thwarts this divine plan, but in the end, it cannot stop it. In fact, with the sacrifice of an animal to atone for the sin of Adam and Eve (and skins for their nakedness) Heaven quickly began the recovery from ‘the fall’ so humanity could reach perfection. And though this provisional remedy of
blood sacrifices for sin continued under the Mosaic Law, it no longer was needed with Christ’s death. Calvary secured total victory over sin’s dominion, thus giving believers their freedom from it ultimately even before reaching heaven. Yes, this far better sacrifice—the death of the Son of God no less—
guarantees the Godhead’s intention is to be realized. None other than believers enjoying not only deliverance from the penalty of sin but also its power—the hymnist’s ‘double cure’.
Heaven paid for both outcomes, not just the one. Every believer now has the hope of a future—before the next age—
with complete freedom from the curse of sin (10.14). In ‘ full assurance of faith’ (10.22) they can rest knowing this age will not end without their full emancipation.
Reaching moral perfection, then, is not some fanciful dream.
Every soul who accepts the offer of Heaven’s forgiveness, repents of rebellion, and bows to the Lordship of Christ has the hope of enjoying the recovery of all humanity lost in ‘the fall’.
Including the restoration of the divine ‘image’ (Col 3.10), an impossible outcome in the Mosaic covenant. The new covenant introduces the ‘ better hope’ (7.19) of reaching perfection.
WHAT EXACTLY IS THE HOPE OF PERFECTION?
You may find it difficult to accept the ‘hope of perfection’
is the central message of this book of Hebrews. Yet, I assure you it is, and though other N.T. books confirm this hope, Hebrews most fully unveils what it means. What the author does by his use of 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 know Hebrews is a book detailing the ‘better things’ of the new covenant—a better sacrifice, a better High Priest, a better Sabbath, and a better temple. Yet these ‘betters’ are not an end in themselves but the means to realizing 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 if humans can attain maturity or moral perfection. This is critical because such an exalted role in the cosmos (not to mention responsibility) is not for those still
‘ babes and nursing infants’ (Ps 8.2). Hence, the reason for the author quoting this seemingly insignificant psalm (Psalm 8) of David to argue God (in Christ Jesus) has visited earth. Come so the ‘son(s) of man(kind)’ can be elevated beyond their present lowly rank to eventually be ‘crowned…with glory and honor’
and ‘ set…over the works of Your (God’s) hands’ (2.7). Yet, this cannot eventuate unless those sharing Christ’s throne—one founded on ‘ a scepter of righteousness (1.8)—exhibit the same righteousness. The Bridegroom and bride must both be holy and glorious.
To better understand this, some explanation of 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 underscore one fact: humans only attain perfection if they fulfill the purpose Heaven created them for. In other words, what happens only if the goal of redemption is realized. And as the N.T. reveals, this goal is reaching moral perfection (in this present age). With this truth as the starting point, it confirms another: this full maturity or perfection and its related outcomes were central to why Heaven created the species 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). The bottom line: none of this is possible unless they can be fully released from bondage to sin. That is, if believers are to fulfill the ‘perfect will of God’
(Rom 12.2), the fallen nature and sin must not restrict them. Of course, most believers see this outcome in the next age. I don’t.
However, all this I have laid out as the future for believers will not happen without an unprecedented outpouring of the Holy Spirit. This deluge of grace to quicken the vessels of clay humans inhabit is critical if they are to enjoy total freedom from sin corrupting the body, soul, and spirit. A radical reviving of believers so every human faculty can function as originally intended. The mind thinks and reasons perfectly, the emotions perfectly express feelings, and purity is the hallmark of every desire. All this along with mature expressions of the
‘gifts and fruits’ of the Holy Spirit (Cf. 1Cor 13.9,10). Plus the grace to experience communion with God and supernatural guidance daily, not just occasionally.
REACHING PERFECTION IN THIS PRESENT AGE
Now, every believer expects to enjoy this perfection in the next age (in the millennium or heaven), yet 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. Though they acknowledge Christ walked as a perfect man in a body of
‘clay’, they quickly point out He was not handicapped by the fallen nature. Very true, yet we know the mortal 'envelope' He inhabited was subject to the weaknesses all humans suffer (e.g.
hunger and tiredness)—proving the mortal body per se is not the obstacle to reaching perfection. Hence, most skeptics will argue the ‘flesh’ (fallen nature) is the ‘fly in the ointment’
foiling such an outcome. A reasonable deduction, but does this have to mean the flesh will always influence human desires, emotions, and mindsets? I say it doesn’t. That is, I part company with those who regard the hope of full deliverance from sin as a far-fetched notion, saying total freedom from its influence so humans become corrupted with self-interest, self-will, and self-glory is not possible in this age.
Now, ultimate perfection—it is true—is achieved only with the resurrection of the body, but to say our best hope before
then is a far lesser degree of maturity is to sell believers short.
Indeed, I find it sad when 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. Such pessimism is unwarranted when the revivals of yesteryear saw a far greater degree of moral excellence, or then again, that evident in the early church (even if it wasn’t perfect). What is witnessed in believers today is not an indicator of what is possible vis-a-vis perfection.
With the promise of an outpouring of abundant grace, there is every reason to be confident the future will not be the current
'low tide' of spiritual life. Believers can look forward to such a deluge of spiritual life, it will realize the destiny David foresaw for humanity as expressed in Psalm 8. As previously stated, it is why the author of Hebrews quotes his psalm; namely, to prove humans are not always going to be the ‘babes and nursing infants’ (Ps 8.2) of the cosmos. They are destined to be
‘crowned with glory and honor’ (2.7), and to say this
‘crowning’ has to take place in the ‘sweet bye and bye’
(heaven) is entirely unnecessary. In fact, more and more believers now embrace the hope of reaching full maturity in this present age so they can be ‘crowned with glory’. Like Paul, they see it as the goal of the ‘race’ believers run (1Cor 9.24-25).
Or as James explains, the laurel wreath ( ‘crown’ (Jam 1.4,12
KJV) awarded to those who finish the race by overcoming temptation. Many ‘press toward’ (Phil 3.14) this goal, not only because it brings them glory, but it also will be ‘to the praise of (God’s) glory’ (Eph 1.12).
IS MORAL PERFECTION EVEN POSSIBLE?
Some will question if moral perfection is truly the goal of redemption for humans while they have a mortal body. As mentioned, when the 'law of sin and death' (Rom 8.2) is so powerful, most believe it is impossible. 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 such as 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 that followed later along with the ‘holiness churches’ (including the Salvation Army). 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 I see boiling down to one core issue; namely, is it 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 an answer to this, some might advance the general truth of ‘ with God nothing is impossible’ (Luk 1.37); but this 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 already have established the mortal body per se is not the barrier to walking in mature holiness—it was not for Jesus. So the core issue to resolve is this one of the ‘fallen nature’. Specifically, the question of whether the ‘flesh’ with its power to corrupt the will, reasoning powers, and the desires and intents of the heart can be fully overcome before the resurrection of the body. That is to say, in this age is there truly a remedy for the ‘depravity’ (theologically defined) all humans inherit from the original ‘fall’ into sin? Now, the obvious
answer to this is, there is a remedy if sufficient grace is available. All things (within limits) are possible if God’s grace
‘abounds towards’ us. In fact, believers already experience
‘moral maturity’ (however short or limited) just by growing in the ‘ grace and knowledge of the Lord’ (2Pet 3.18); 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 is not possible at this time. Yet, who can deny the promise of ‘abundant grace’ so believers can walk in moral maturity is 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 Heaven is determined all of creation will know how 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 in this age, it is ‘ now’
(Eph 1.3-6, 3.10). Realized before the next age, because it will validate the ‘great salvation’ secured on the Calvary and prove (to the watching supernatural creation) the power of grace to deliver humans from 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 now must deal with an old ‘chestnut’. The 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 then 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 every despondent sinner, it is manifestly in error.
They pushed the concept of perfection far beyond what the bible allows.
As stated, I am convinced believers are destined to inherit a
‘tidal wave’ of grace before this age ends; in such abundance,
the carnal nature (‘the flesh’) can be fully overcome. Yet this biblical hope has the caveat of humans always being prone to temptation, capable of sin because of the tempter, the devil (Matt 4.3). Teaching perfection no longer means a vulnerability to sin expects too much, and to say such a state can be reached is heresy because the notion does away with the freedom to choose to do wrong. In other words, it jettisons the imperative to choose righteousness in conquering sin and makes humans out to be more like angels or automatons. On this side of heaven, believers will always be capable of sins of omission or commission. (This doesn’t negate the hope of perfection.) BIBLICAL PERFECTION
What, then, is the biblical doctrine of ‘perfection’? It is a state of moral excellence (perfection) whereby 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. Yet even when this is the heart’s desire, it requires an abundant measure of grace to walk in it.
When both factors are the reality, the carnal nature (if still present) cannot stop a walk of perfect righteousness. However, sin is the likely outcome with any weakening of this resolve.
Now, since the grace has not yet been given to continually walk in this state, complete victory currently is temporary.
But when finally granted this grace will allow victory over every temptation, evil thought, and desire. What believers have a specific promise for here, ‘Walk in the Spirit, and you shall not fulfill the lusts of the flesh’ (Gal 5.16). At this time, it is not possible to continually ‘walk in the Spirit’, hence the haphazard and fleeting results in overcoming sin. But this all changes when this ultimate wave of grace replaces the ‘low tide’ of spiritual life believers now walk in. This deluge of the Holy Spirit will release such an abundance of divine life, believers will truly ‘walk worthy of (their) calling’ (Eph 4.1)
while enjoying moment-by-moment communion with God.
(Incidentally, with regards to ‘perfection’, temptation is not sin, giving in to it is.)
The proponents of the heretical notion of ‘sinless perfection’
fell into another trap by insisting it was attainable in their day.
No matter what state of grace they basked in (possibly near perfection), no one, as yet, has experienced the grace to walk continuously in moral perfection. Yes, many can testify to an anointing strong enough to temporarily override the fallen nature, but continuous victory over it must wait until the arrival of this 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 relies, in many ways, on 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 this poisoned chalice all inherit? 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 in this word ‘uttermost’ (KJV); underscored by other versions rendering it more graphically as ‘completely’
(Williams), ‘fully’ (Norlie), or ‘absolutely’ (NEB); translations leaving us in no doubt as to the ‘greatness’ of our ‘salvation’.
The redemption purchased on the Cross ‘utterly’ saves from sin.
The redemption secured by the blood of Christ guarantees what has always been the divine plan for humanity—their full deliverance from sin. True, it is only complete with 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 is to
misread the divine intention. Now, this may not be newsworthy for the believer satisfied with a salvation allowing them entrance into heaven along with some success in overcoming the world, the flesh, and the devil. They happily postpone into the next age any hope of full victory over these enemies. Yet, when this dispensation of the Holy Spirit is promised ‘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—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 here is praying 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 is to expect the unattainable. Genuine unity is unthinkable unless the church rises above all petty jealousy, selfish ambition, and immature thinking. 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 believers can't attain ‘perfect holiness’; a maturity 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, is to enjoy the same victory over sin as the head (Christ). It also means believers conformed to the image of Christ will be empowered by the Holy Spirit to perform outstanding signs, wonders, and miracles. But as ministries who moved in an anointing at this level in the past confirm, lofty authority and power like this demand moral maturity—that is, if it is not to end in tragedy. It proved disastrous for them to have one without the other.
‘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 the other workers all labored to bring believers to a state of maturity defined here 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 still 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. He is to be presented with a glorious company 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)—there is ‘no blemish’ in her. This is the hope of the church.