Chapter 4
PERFECTION THAT IS BIBLICAL (B)
Perfection of Heart
David's charge to his son was, "Thou Solomon, my son, know thou the
God of thy father, and serve him with a perfect heart and with a willing
mind; for the Lord searcheth all hearts, and understandeth all the imaginations
of the thoughts: if thou seek Him, He will be found of thee; but if thou forsake
Him, He will cast thee off for ever." The closing statement at the dedication
of the temple was, "Let your heart therefore be perfect with the Lord your
God, to walk in His statutes, and to keep His commandments, as at this day"
(I Kings 8:61). In II Chron. i6:9, we read, "the eyes
of the Lord run to and fro throughout the whole earth, to show Himself
strong in the behalf of them whose heart is perfect toward Him."
These passages clearly indicate that the Divine requirement even of
old was perfection of heart. The last passage quoted reveals the search of
God, and, as a consequence the concern of God, for that higher type of character,
the person "whose heart is perfect toward God," as a medium through which
He could show His strength. In the light of this dispensation, when a pure
heart is possible experientially in a greater sense than in the old dispensation,
this text has a vital lesson. Our Lord said, "Blessed are the pure in heart,
for they shall see God" (Matt. 5:8). To those who argue that a "pure heart"
is impossible, we would say, surely the Lord would not declare a people blessed
who did not exist!
Pathologically the heart is the fountain of life through which the
blood passes to be distributed into every part of our being. Spiritually
our religion must be measured by the condition of our heart. People may be
better or worse than their theology but not so respecting their heart. The
difference is this: Theology has to do with the theory or doctrine; religion
with heart relationship to God. It is essentially a life.
Physically, if the heart is bad, the condition is serious. Spiritually,
if the heart is bad the condition is more serious. Jesus says, "out of the
heart of men, proceed evil thoughts, adulteries, deceit, lasciviousness, an
evil eye, blasphemy, pride, foolishness: all these evil things come from
within, and defile the man." Under inspiration, the prophet of God says,
"The heart is deceitful above all things and desperately wicked" (Jer. 17:9).
There is a complete cure, and it is "the blood cure." "The blood of
Jesus Christ, God's Son cleanseth us from all sin."
According to the passage from Chronicles, God searches for "Those whose
heart is perfect toward Him" (II Chron. 16:9). Through that perfect heart
He will show His strength. A perfect heart is a vessel sanctified and meet
for His use (II. Tim. 2:21). Wherever God has found such an heart, He has
revealed His strength and power. This is the perfection to be sought.
* * *
Perfection of Faith
"Night and day praying exceedingly that we might see your face and
perfect that which is lacking in your faith" (I Thess. 3:10).
The idea here is to complete that which is lacking, so that faith may
function perfectly; by which is not meant "the gift of faith," however (I
Cor. 12:9), nor "all faith" (I Cor. 13:2); for one may have the "gift of faith"
and not have divine love (ch. 13 of I Cor.): but a faith that appropriates
the work of heart cleansing and in return functions perfectly. The word
suggests quality and fitness rather than completeness. Matt. 4:21, of "mending
nets," making them fit for use; Matt. 21:16, to set in order as in music;
I Cor. 1:10, to fit into perfect relationship; Gal. 6:1, to "restore," to
adjust that
which is dislocated. Heb. 11:3, to frame together various parts as in
a machine; II. Tim. 3:17, "Artios," means fitted up to date, "complete may
be the man of God, to every good work fitted."
Unbelief in the heart might have been the trouble with the Thessalonians
as with God's ancient people, for we read, "They could not enter in because
of unbelief" (Heb. 3:19).
Unbelief kept the children of Israel out of the land of Canaan. God
wanted them to go up at once and possess the land. They said, "We cannot
do it." God said, "Go up." They said, "We are not able." They were not able
because they would not believe.
Unbelief is a traitorous enemy. It is the root of sin: "Of sin because
they believe not in me." It is a heart condition; "An evil heart of unbelief,
departing from the living God" (Heb. 3:12). It is that within that would suspect
God, question His ability and willingness to do this or that: "Why do these
thoughts arise in your hearts?" Is God not capable of forgiving sins and
healing the body? Why do you question Him in your hearts? Why do you question
His ability to do this?
Unbelief strikes at the foundation of Christian character. It destroys
love because it destroys confidence: "If our heart condemn us."
Unbelief paralyzes our powers. "They are too much for us. We cannot
go up. It is not the time. Circumstances are not favorable. It is no use."
This is the language of unbelief, and this is the way it talks in the unsanctified
heart. It is a deadly enemy, and must be destroyed.
Unbelief shrivels the soul. It shrivels our spiritual capacity as well
as our ability and power. "I have fed you with milk and not with meat; for
hitherto ye were not able to bear it, neither now are ye able" (I Cor. 3:2).
When unbelief is destroyed it is natural for the soul to reach out to greater
things, and believe God for them.
"Trusting is like breathing here: Just as easy doubt and fear Vanish
in this atmosphere In Beulah land."
Unbelief is unreasonable; destructive and not constructive. It requires
proof where no further proof is needed. It requires a moral impossibility,
and, in consequence, is unreasonable. Some person has well said, "Unbelief
requires that kind of evidence that makes it impossible to doubt and hence
salvation by faith is out of the question for it."
Unbelief leads to disobedience. It led the children of Israel to tempt
God, to lust, to murmur, to merely eat, drink and play.
"Remove this hardness from my heart, This unbelief remove, To me the
rest of faith impart, The Sabbath of Thy love."
Paul was anxious that an adjustment be made in their faith. The grace
of sanctification does something to faith. Paul in his letter to the Galatians,
after stating that he had been crucified with Christ and that he lived no
longer, affirmed: "The life which I now live in the flesh, I live by the
faith of the Son of God" (Gal. 2:20).
"A faith that will not shrink Though pressed by every foe; That will
not tremble on the brink Of any earthly woe.
"A faith that shines more bright and clear When tempest rage without;
And when in danger knows no fear, In darkness feels no doubt:
"A faith that keeps the narrow way Till life's last hour is fled; And
with a pure and heavenly ray Illumines a dying bed.
"Lord, give us such a faith as this And then whate'er may come, We'll
taste while here the hallowed bliss Of an eternal home."
* * *
Perfection of Spirit
"Love your enemies, bless them that curse you, do good to them that
hate you, and pray for them which despitefully use you, and persecute you.
. . resist not evil: but whosoever shall smite thee on thy right cheek, turn
to him the other also. And whosoever shall compel thee to go a mile, go with
him twain ... Be ye therefore perfect even as your Father which is in heaven
is perfect" (Matt. 5:39-48). A "clean heart and a right spirit" go together
(Psa. 51:10).
The importance of a right spirit is obvious; the spirit in which one
does something is more important than the thing done. In his sermon on "The
Extra Mile," Dr. Samuel Chadwick, says: "Christians are to be known by the
things in their life that are in excess of the claims of law, civilization,
and duty. Others demand restitution, recognition, and appreciation. The Christian
resists not wrong, returns good for evil, and reflects the Divine character
in the persistence of unappreciated goodness. These 'extras' are the distinguishing
marks of Christianity, and declare men to be sons of the Father which is in
Heaven. If this is the estimate Christ puts upon these things, no follower
of Christ can ignore them, and it is important we should understand and obey
them.
"St. Matthew's Gospel is the Gospel of the Kingdom. The Sermon on the
Mount is the manifesto of the King. It first sets forth the character of the
citizen, and then proceeds to adjust the old order to the new life. We understand
perfectly His treatment of the old law. There He teaches us that obedience
to the letter is not enough. Sin is a question of spirit rather than action.
Its offense is in the motive, not in the transgression; in the attitude,
not in the act. Hatred is murder, a lustful look is adultery, and extravagance
of speech is of the Evil One. God judges by the heart. That is clear.
"Then we come to those precepts which are in excess of law, and set
forth the Christian's spirit in social life, and define his attitude to social
wrongs. Resist not evil; turn the other cheek to the smiter; submit to injustice
rather than go to law; yield to the oppressor even in excess of It is demand;
give to the beggar, and to the borrower, lend; love your enemies; pray for
persecutors; and do good to the evil and unthankful. Everything short of this
is common civility and natural obligation. For those who are sons of God,
the way of perfection is in the things that exceed the natural moralities
of men, and the common civilities of polite society. It is the extras that
make the Christian." [23]
* * *
Perfection of Will
The will is the moral capital power of the soul. There is such a thing
as self-will and it is unlike Christ, for He "pleased not Himself." It is
possible, through the wonderful grace of sanctification, to reach a place
where the human will perfectly coincides with the Divine will: "Stand perfect
and complete in all the will of God" (Col. 4:12).
"Take my will and make it Thine; It shall be no longer mine. Take myself
and I will be Ever, only, all for Thee."
It is a state where we will what God wills, how He wills it, and when
He wills it.
"Sweet will of God, still fold me closer Till I am wholly lost in Thee."
* * *
Perfection of Unity
"Sanctify them . . . that they all might be one; as Thou Father art
in me, and I in Thee, that they also might be one in us; that the world may
believe that Thou hast sent me. And the glory which Thou gavest me I have
given them; that they may be one, even as we are one: I in them and Thou in
me, that they may be made perfect in one; and that the world may know" (John
17:17-23).
"Made perfect in one." This is a strong statement, but, nevertheless,
possible or our blessed Lord would not have prayed thus. The very nature of
that perfection is suggested, "As Thou Father art in me and I in Thee that
they also may be one in us."
The same glorious perfection of unity may be seen in the vine and the
branches (John 15); the Head and the body made up of members (I Cor. 12).
* * *
Perfection of Word
"If any man offend not in word, the same is a perfect man, and able
to bridle the whole body" (James 3:2).
The words of the sanctified are "Yea, yea; nay, nay"; they are seasoned
with grace, and minister grace to the hearers. To put it in the form of an
old saying, "Their words are few and well chosen." They realize that by their
words they "shall be justified, and by their words they shall be condemned."
The grace of perfection gives them perfect control, even of the unruly member,
the tongue.
The child may be a perfect child, but being a perfect child does not
for a moment mean that he is a perfect man; nor does "a perfect man" mean
the end of perfection. There are degrees of maturity especially in the word
realm.
* * *
Perfection Progressive
It is surely not difficult to understand that a thing may be perfect
and yet improbable. Paul in his second letter to the Corinthians, chapter
six, verses fourteen to eighteen, says: "Be ye not unequally yoked together
with unbelievers; for what fellowship hath righteousness with unrighteousness?
and what Communion hath light with darkness? and what concord hath Christ
with Belial? or what part hath he that believeth with an infidel? and what
agreement hath the temple of God with idols? for ye are the temple of the
living God: as God hath said, I will dwell in them, and walk in them; and
I will be their God, and they shall be my people. Wherefore come out from
among them, and be ye separate, saith the Lord, and touch not the unclean
thing; and I will receive you, and will be a Father unto you, and ye shall
be my sons and daughters, saith the Lord Almighty."
By way of a logical conclusion, Paul continues: "Having therefore these
promises, dearly beloved." What promises? The promises afore-mentioned and
enumerated, namely, what God would do, provided the Corinthians would cease
to be unequally yoked together with unbelievers, would be separate, and touch
not the unclean thing; then the promises as to what He would do. In view of
this, "Let us cleanse ourselves from all filthiness of the flesh": all uncleanness;
all sins against the body, the temple of God: "and spirit"; all impure thoughts,
impure desires; all unholiness of the inner life: "perfecting holiness in
the fear of God." The twofoldness of cleansing
is clearly inferred here. The human, "Let us cleanse ourselves"; the
Divine, "The blood of Jesus Christ His Son cleanseth us from all sin" (I
John 1:7). The human, "Sanctify yourselves" (Lev. 11:44; Joshua 3:5); the
Divine, "Sanctified by the Holy Ghost" (Rom. 15:16). Here is the human and
the Divine: "Ye shall keep my statutes and do them; I am the Lord which sanctify
you."
There is the act of God in making real experientially what the Corinthians
did in obedience to God's command, for the expression, "let us cleanse" is
aorist, and thereby denotes something done by a stroke, an accomplished act.
But "perfecting" is in the present tense and denotes a present progressive
work "in the fear of God."
