Christian Perfection. 2
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Second, there is a relative perfection as one Christian may be compared with other Christians. Even saints differ much among themselves. Though none attain unto absolute and sinless perfection, yet there are several degrees of grace and diversity of growth among Christians. There are babes, young men, fathers: (1 John 2;13): the strong and mature Christian is relatively "perfect" in contrast from the weak and immature, who has less wisdom to detect error and less strength with which to resist sin and Satan. I want us to look at Scripture in connection with this point. "That we be no more children, tossed to and fro" (Eph. 4:14); God is not honored by our remaining spiritual dwarfs; He is not glorified by a Christian continuing a spiritual infant all his days. We should outgrow our spiritual babyhood.
"We speak wisdom among them that are perfect" (1 Cor. 2:6): "perfect" here means matured, fully grown, in contrast from spiritual babes. The Corinthians were squabbling, one saying "I am of Paul," and another "I am of Apollos": they were so carnal as to be fighting among themselves; consequently the Apostle said, "I could not speak unto you as unto spiritual, but as unto carnal, as unto babes in Christ" (1 Cor 3:1).
So you see there are differences among God's people. "For everyone that uses milk is unskillful in the word of righteousness: for he is a babe. But strong meat belongs to those who are of full age" (Heb. 5:13, 14). "Brethren, be not children in understanding: . . . be men" (1 Cor. 14:29)—act like such. "Stand fast in the faith, be men of courage; be strong" (1 Cor. 16:13). Those who are well instructed by the Spirit in the mysteries of the faith, who have made real progress in practical godliness, who are firm and established in their love for God, are, comparatively "perfect" in contrast from the "babes" in Christ.
3. There is also a "perfection" of parts. Let me illustrate from the physical. A child born minus a limb, lacks a complete or perfect body; so one born with two arms and loses one, no longer has a complete or perfect body. Thus it is if a Christian lacks the development of any of the really vital graces: he may have faith, zeal, perseverance, but if he lacks compassion, he is deficient—his spiritual character is maimed. If a Christian has tenderness, patience, great consideration for others, but lacks courage, faithfulness, unflinching righteousness, he is lacking in parts. 2 Peter 1:5-7 is for the correcting of this, inculcating the fully developed Christian character, bidding us cultivate all the graces of the Spirit, and thus be a "perfect" Christian, that is, complete in all his parts. "May grow up into Him in all things, who is the Head, even Christ" (Eph. 4:15)—not only in faith, courage, patience, but in everything.
4. There is also a "perfection" of degrees or growth in grace, an advancing from spiritual babyhood to spiritual maturity. "When I was a child I spoke as a child . . . but when I became a man, I put away childish things" (1 Cor. 13:11). See the little one surrounded by its toys in the nursery: behold the same child fifteen years later—it has no use for those toys, it has outgrown them. So it should be with us spiritually. Look again at an infant: it is easily peeved, it cries at almost anything: that is the characteristic of a "child"; and it is largely the same with a "babe" in Christ—worrying and fretting over trifles. "When I became a man, I put away childish things": God help us all to do so.
Let me restate the four principal points which occupied us earlier.
First, there is an evangelical perfection in contrast from that absolute perfection which the law demands, God in His grace accepting from His people (through Christ) sincere obedience of the heart: that genuine desire and sincere effort to please Him in all things.
Second, relative perfection in contrast from absolute: this is what distinguishes the Christian from the non-Christian.
Third, perfection of parts, that is, the adding of one grace to another, so that a well-rounded Christian character and conduct is developed.
Fourth, perfection of degrees, that is, growth from spiritual babyhood to youth, and from youth to full maturity. It is after the third and fourth we should daily and prayerfully strive.
By way of application, let me point out, first, that the Christian ministry has been appointed by God for "the perfecting" of His saints: see Ephesians 4:11, 12. God sends His servants that you may be instructed, nourished, sanctified. "Night and day" Paul "prayed exceedingly" that he should come unto the Thessalonian Christians, and this that he "might perfect that which is lacking in your faith" (1 Thess. 3:10): this is the yearning of every true servant of Christ's.
Second, our improvement of this means, the response which God requires His people to make unto the ministry of His servants: "As you have received of us how you ought to walk and to please God, so you would abound more and more" (1 Thess. 4:1): may this be true of you.
Third, nothing short of this should be our aim and diligent endeavor, that you may "stand perfect and complete in all the will of God" (Col. 4:12).
I. Reasons why we must be perfect.
That is, not only sincere, with a heart desiring to and seeking after the glory of God, not only having all the spiritual parts of a Christian, and striving after the highest possible growth, but that we may actually attain unto all that is possible for us in Christ, in this life.
First, we have to do with a perfect God, and therefore we should seek perfection of character and conduct: "Be therefore perfect, even as your Father who is in Heaven is perfect" (Matt. 5:48). The main reason why God has been pleased to make known His attributes, to reveal unto us His perfections, is that we should take them for our copy.
Second, a perfect standard is set before us, and God will not lower it. To Abraham He said, "Walk before Me, and be perfect" (Gen. 17:1). Abraham is the father of us all (Romans 4:16, Gal. 3:7), therefore what God says to him, He also says to us.
Third, we have a perfect rule to regulate us: see 2 Timothy 3:16, 17. Those verses show that the strictness of the law is embodied in the Gospel. The high standard which God has set up under the old covenant, has not been lowered under the new covenant. The exhortations of the New Testament are but so many explanations and applications of the Ten Commandments.
Fourth, we have a perfect and all-sufficient Redeemer to rely upon: Colossians 2:9. There is everything in Christ which is needed by us, and all that is in Him we may appropriate. God has not only given Christ for us, but He has given Him to us. Christ Himself is ours! O that the Holy Spirit may teach us how to draw from His infinite fullness.
II. Motives to Stimulate.
First, all that we lost in Adam should be found again in Christ, or we do not honor Him. The last Adam is far more able to save than the first Adam was to destroy: Romans 5:17—yet that "abundance of grace" has to be diligently sought; it is not given to the lazy and halfhearted. O that the Spirit may deeply impress each of our hearts with the fact that the more we "grow up in Him in all things," the more Christ is glorified through us.
Second, we pray for perfection (at least, I hope we do) and therefore, should strive after it with all our might, otherwise our prayers are but a pretense. True prayer is a solemn binding of ourselves to use the means that we may obtain the blessings which we ask: if this be not the intention of our hearts, then our prayer is merely empty words. When we truly ask God to make us more holy, we pledge ourselves to use every means which makes for holiness, and strive our utmost to be holy. Prayer was never designed to be a substitute for diligent effort. Therefore if we are praying for the highest perfection attainable in this life we must strive after it.
Third, we should remind ourselves more frequently of what we lose when we slacken in our efforts after spiritual growth. All around us we behold illustrations of the fact that God has closely linked together sin and misery; so also has He inseparably connected holiness and true happiness. Therefore we should consider how much we miss when we slacken in our efforts after Christian perfection. It is those who take Christ's yoke upon them, who find rest unto their souls; it is those who walk closest with Him that enter most into His joy. Not only so, but they who live a holy and happy life have a triumphant exit from this world: Psalm 37:37. Balaam said he wished that he might die the death of the righteous, but he was unwilling to live the life of the righteous. If our daily lives be right with God He will look after us in death: this thought is also brought out in 2 Peter 1:11, which supplies the climax to the whole of that passage.
III. Means to Help.
First, make sure that a Divine work of grace has begun in you; and, my friends, we cannot be too sure, nor be too diligent in the duty of self-examination. But there must be life before there can be growth: it is no use trying to grow if you do not have spiritual life. If you are in doubt, get alone with God and earnestly beseech Him to begin a good work in you. We must definitely choose God for our portion before we can cleave to and serve Him. Just as a young man selects his vocation or calling, and later chooses the woman to be his wife, so the Christian must definitely choose God. The enjoyment of God, the service of God, the pleasing of God, must become the soul's portion for time and eternity; but we cannot cleave unto God, walk with Him, or go on with Him, until we first take Him for our portion. David said, "The Lord is my portion."
Second, give special attention to the radical graces. Just as in our physical bodies there are some organs and members more vital than others, playing a larger part in determining whether we are well or sick, weak or strong—so there are certain graces in the Christian character which are more vital and radical than others. What these are is intimated in 1 Corinthians 13:13: faith, hope, and love. Let us be especially concerned to have a strong faith, a lively hope, and a fervent love.
Remember that word of the Lord to the Pharisees in Matthew 23:23: they were very careful about minor things, most punctilious about washing their hands, so particular they would not eat if the shadow of a Gentile even crossed their path. But God is not found in such things, neither is the spiritual life promoted by them. Give your attention to that which is vital and fundamental.
Third, seek grace to appropriate Philippians 4:13, and turn it into earnest prayer: "I can do all things through Christ who strengthens me." Unbelief says, I cannot; previous failures say, I cannot; past experience says, I cannot; the example of fellow-Christians says, I cannot; Satan tells me, I cannot. But faith says, I "can do all things through Christ who strengthens me": turn that statement into believing, fervent, persistent prayer. Count upon God making it good.
Fourth, remind yourself frequently that failure to strive hard and constantly after perfection dishonors Christ. O that the love of Christ may constrain us, that gratitude to Him will compel us to seek a closer conformity unto Him. The more I am like Him, the more I honor Him; the less I am like Him, the more I dishonor Him. We must realize this if our hearts are to be stirred up unto renewed efforts after perfection.
IV. Tests.
Here there are two extremes to guard against. On the one hand, the workings of pride, assuming that I have made more progress than is really the case. On the other hand (and to a genuine Christian, this danger is just as real), the workings of unbelief, a mock humility denying that I have made true progress. Now every real Christian should be anxious to know what measure of growth he has attained unto. You know how it is with growing children: how anxious they are to test themselves. They make a mark on the wall to register their height, and in a month's time see whether they have gone beyond it: so it should be with us spiritually. I am going to mention five things by which we should test ourselves concerning our growth.
First, increasing deadness to the world. The closer we approximate to Christian perfection, the deader will our hearts be unto the world. The more fully we are conformed unto the image of Christ, the less power will the world have to attract us. When I say that, I refer to something more than its amusements and grosser sins; I mean also its pretty things. One of the marks of a child is to value a thing not according to its worth and usefulness, but according to its attractiveness to the eye. There are many forms of worldliness: Isaiah 3:22 warns against "changeable suits of apparel"—such savors of pride; it is an unnecessary expense; and, it is a denial of our strangership. The more we are really growing in grace the less shall we be attracted by such baubles, and the more attention shall we give to the adorning of our souls. One half of practical godliness is a dying unto the world; the other half is a living unto God: the mortification of self-love, and the strengthening of love to God. "But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world" (Gal. 6:14)—that is the language of a perfect Christian, that is the experience of a mature saint: dead to the world. It no longer has any attraction for him and no power over him.
Second, increasing dissatisfaction with our present attainments. Instead of being pleased with and proud of the progress he has made, the growing Christian increasingly mourns over the littleness of it, groans daily because of his sinful failures, and is burdened over his lack of conformity to Christ. Instead of self-delight for having attained unto this or that; there is a realization that "there remains yet very much land to be possessed" (Josh. 13:1). The nearer I come to real Christian perfection, the more imperfect I feel myself to be. Therefore, dear friends, the measure of spiritual growth you have made during the past year is the extent to which you have grown out of love with yourself.
Third, increasingly being moved by love rather than by fear. The weak and immature Christian is most obedient when he is most in fear of punishment from God—either fear of His law or fear of His chastisement. But the mature Christian, he who has grown in grace, is moved more by the love of God and love to God: this is what regulates his actions: "For the love of Christ constrains us" (2 Cor. 5:14).The extent to which we have grown spiritually during the last twelve months may be gauged by the measure in which our conduct is now regulated by love to Christ.
Fourth, increasing humility. Where there is real and deep humility, one sees more quickly and is more concerned about his own defects than those of his fellow Christians. A proud man is quick to note the faults of other people, but it takes a humble man to recognize and acknowledge his own. A babe in Christ is far more likely to be proud of his spiritual attainment than is a mature Christian: the latter is filled with self-abhorrence. Thus, increasing holiness means increasing self-loathing.
Fifth, increasing deliverance from childishness. I believe the analogy holds good at every point between the natural and the spiritual. Let me name one or two points of resemblance.
First, touchiness characterizes an infant: a little child will cry over every trifle, but as he gets older he outgrows that. The same holds good spiritually: alas, that such growth does not always keep pace with the added years. Oftentimes one who has been a Christian for twenty years has really grown less than one who is only five years old spiritually. Where there is growth, one is less sensitive of being hurt over trifles.
Second, a child is regulated very largely by his senses, rather than by his reason. Take food as an example: if something looks nice, tastes nice, smells nice, the child wants it, whether or not it is good for him—he is regulated by his senses. But as he grows older he learns that some things which look and smell good are injurious, and so he learns to leave them alone. So it is spiritually: a developed Christian is regulated by his judgment rather than by his senses.
Third, a child is incapable of helping others very much: it is always needing attention itself. But as the child grows older it increases in usefulness: it becomes able to help mother in the home, and later on to do other things in the world. So it should be spiritually. That Christian who is all the time needing attention and help from others is not growing; he is only a spiritual babe.
Finally, a child is always getting into mischief or trouble, constantly doing something or other which it ought not, so that it is not safe to allow it to be long out of sight. But as it grows older, if it is properly trained, it grows out of that. Now, my friends, honestly measure yourselves by these tests.
In closing, let me say, praise God for any real growth that you can see has been wrought in you: to Him alone belongs all the glory. Strive earnestly after further growth, avoiding all things which hinder and retard it, making a diligent use of all the means of grace which God has appointed for the promotion of the same.
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