By it we are perfected,' sanctified.' Now, these two words, so to speak, cover the same facts, but they look at them from two different points of view. One of them looks at the completed Christian character from the human point of view, and the other looks at it from the divine. For, what does perfect' mean in the New Testament? It means, as many a passage might be quoted to show, mature,' full grown,' in opposition to babes in Christ.' This very Epistle uses the two phrases in that antithesis, but the literal meaning of the word is that which has reached its end, that which has attained what it was meant to be; and, according to the New Testament teaching, a man is perfected when he has all his capabilities and possibilities of progress and goodness and communion with God made into realities and facts in His life, when the bud has flowered, and the flower has fruited. When capacity is developed, privileges enjoyed, duties attended to, relationships entered into and maintained--when these things have taken place the man is perfect. It is to be observed that there is no reference in the word to any standard outside of human nature. If a man has become all that it is possible for him to be, he is, in the fullest sense, perfect. But Scripture also recognises a relative perfection, as we have already remarked, which consists in a certain maturity of Christian character, and has for its opposite the condition of babes in Christ.' So Paul exhorts as many as be perfect' to be' thus minded '--namely, not to count themselves to have apprehended, but to stretch forward to the things which are before, and to press towards the goal which still gleams far in advance.
Consider, now, that other description of a Christian character as sanctified.'
The same set of facts in a man's nature is thought of in that word, only they are looked at from another point of view. I suppose I do not need to enlarge upon the fact which, however, I am afraid a great many good people do not realise as they should, that the Biblical notion of' saint' and' sanctified' does not begin with character, but with relation, or, if I might put it more plainly, it does not, primarily and to start with, mean righteous,' but belonging to God.' The Old and the New Testament concur in this conception of sanctity,' or holiness,' which are the same thing, only one is a Latin word and the other a Teutonic one--namely, that it starts from being consecrated and given up to God, and that out of that consecration will come all manner of righteousness and virtues, beauties of character, and dispositions and deeds which all men own to be lovely . .. and of good report.' The saint is, first of all, a man who knows that he belongs to God, and is glad to belong to Him, and then, afterwards, he becomes righteous and pure and radiant, but it all starts with yielding myself to God.
So the same set of characteristics which in the word perfected' were considered as fulfilling the idea of manhood, as God has given it to us, are massed in this other word, and considered as being the result of our yielding ourselves to Him. That is to say, no man has reached the end which he was created and adapted to reach, unless he has surrendered himself to God. You will never be perfected' until you are sanctified.'
You must begin with consecration, and then holiness of character, and beauty of conduct, and purity of heart will all come after that. It is vain to put the cart before the horse, and to try to work at mending your characters, before you have set right your relationship to God. Begin with sanctifying, and you will come to perfecting. That is the New Testament teaching. And there is no way of getting to that perfection except, as we shall see, through the one offering.
