The Doctrine of Perfection: Topic 1:
The Bible does not present the theme of perfection as an isolated issue. Perfection is the essential element in establishing a relationship with God. It is a fundamental doctrine of Israel’s way of life. It is found in every commandment of the Mosaic Law, in the Prophets and in the Psalms. In the New Testament, it was part of the teaching of the apostles.
In Hebrews 6:1-2, the text on which we base ourselves, perfection is not presented as a goal to which believers must aspire, but as part of a doctrine systematized and proclaimed as inherent in the gospel. This is inferred from the fact that it is mentioned in a list with other doctrines, such as the doctrine of Christ, repentance from dead works, faith in God, the doctrine of baptism, the laying on of hands, the resurrection of the dead, and the eternal judgment. This is expressed in the following verses: “Wherefore, leaving the word of the beginning in the doctrine of Christ, we proceed to perfection, not laying again the foundation of repentance from dead works, and of faith in God, and of the doctrine of baptism, and of the laying on of hands, and of the resurrection of the dead, and of eternal judgment”.
Thus, to study the subject of perfection in the Bible is not simply to study a course on ideal forms of behavior characterized by abundance, integrity, or maturity, and free from error or defect. Rather, it is to delve into the character of God and to know in depth the nature of the kingdom of heaven.
It is necessary to understand this distinction, for otherwise we may attempt to adopt a lifestyle for which we are neither prepared nor able to adequately develop.
Before delving into the definition of the doctrine of perfection, it is important to examine the meaning of the word “perfection” in its biblical context. In Hebrew, the term is written as tam (singular) or tammin (plural) and denotes something that is complete, finished, or whole. On the other hand, in the Greek New Testament we often find the term teleios, which has a similar idea of completeness or maturity. These terms provide the basis for developing an etymological definition of perfection as a doctrine.
It is important to note that the doctrine of perfection has its primary roots in the Old Testament, although it also appears in the New Testament. However, the Old Testament provides a greater number of references and more detailed content on this concept. In order to understand how this idea is developed in Scripture, we will now analyze several specific passages:
- – Leviticus 3:9,
- – Leviticus 23:15,
- – Leviticus 6:9,
- – Exodus 12:5,
- – Genesis 6:9,
- – Genesis 17:1, and in the New Testament,
- – 1 Timothy 3:10, and,
- – Titus 1:6-7.
These texts, though not the only ones, have been chosen to provide a clear understanding of how the doctrine of perfection is presented in the Bible.
Perfection in the Old Testament
Leviticus 3:9: The Whole Tail
Let us begin with Leviticus 3:9, which reads, “And of the sacrifice of his peace offerings he shall offer for an offering made by fire unto the LORD his fat, the whole tail, which he shall take away at the root of the backbone, and the fat that covereth the inwards, and all the fat that is on the inwards”. In this verse, the expression “the whole tail” uses the Hebrew term tam, which, as mentioned earlier, means something complete, whole, lacking nothing; in other words, 100%. In this context, “the whole tail” can be interpreted as a perfect tail, which brings us to a first definition of “perfect”: something that is complete, not lacking or left half-finished. Thus, from this biblical perspective, the essence of perfection lies in a process or element that has reached its completeness.
This concept is key because our modern idea of perfection often differs from that found in Scripture. In the biblical context, “perfect” describes something that has been fully initiated and completed without being left unfinished. Perfection therefore implies a process that has been brought to completion, as opposed to something that is partial or incomplete.
Leviticus 23:15: Seven Weeks Fulfilled
Let us turn to Leviticus 23:15, which states: “And ye shall count unto you from the morrow after the sabbath, from the day that ye offer the omer of the wave offering; seven weeks shall be fulfilled”. Here again, the phrase “seven weeks fulfilled” reflects the concept of perfection implicit in the word “fulfilled. This indicates that the seven weeks are not in process or development, but are fully completed. In other words, they are seven perfect weeks, that is, complete, fulfilled in their entirety, without missing a single second. Once completed, we proceed with the instruction that follows in the text.
This example reinforces our understanding: in the biblical context, what is perfect is what is complete, what is not left half-finished or unfinished. If something remains incomplete, it cannot be called perfect. This confirms that perfection, according to Scripture, implies the absolute completeness of what is required, without any diminution.
Genesis 6:9: Noah’s Perfection
Let us continue with Genesis 6:9, which says, “These are the generations of Noah, a righteous man; Noah was perfect in his generations; Noah walked with God”. This passage gives us a deeper perspective on perfection. Two qualities of Noah are emphasized: he was righteous and he was perfect. What does “perfect” mean here? The answer is in the following phrase: “Noah walked with God. This implies that his walk with God was not partial, intermittent, or divided, but complete and constant.
In contrast, the generation to which Noah belonged, which included contemporaries such as Methuselah, lived differently: their actions were ambiguous, partial and divided, reflecting an imperfect attitude. Noah, on the other hand, was characterized by integrity: his commitment to God was total, unambiguous, and unreserved. Thus, this passage provides another definition of “perfect” in the Old Testament: to be whole, complete, fully committed, without fragmentation in commitment. Noah was 100% committed to God, without hesitation.
Exodus 12:5: No defect
Let us continue with Exodus 12:5, which says, “The lamb shall be without blemish, a male of the first year: ye shall take it of the sheep or of the goats”. This verse specifies that the lamb for the Passover should be “without blemish,” indicating that it should have no blemishes, imperfections, lack of uniformity, or anomalies, especially in its physical appearance. Thus, the perfect is defined as that which has no physical defect that would make the animal appear different from the species to which it belongs.
This concept is related to Leviticus 11, which describes unclean animals. These are considered unclean because they have imperfections in their design or characteristics that make them different from what God intended for their species from the beginning. Therefore, perfection implies the complete absence of defects in a person or thing according to the divine standard.
Genesis 17:1: Abraham’s Demand for Perfection
Let us now examine Genesis 17:1, which says, “When Abram was ninety-nine years old, the Lord appeared to him and said, ‘I am God, the Almighty; walk before me and be perfect.’” This passage makes us think: Why did God take 25 years to fulfill the promise He made to Abraham? Abraham was called at the age of 75, but it was not until he was 100 that God gave him a son. Why this delay? The answer is in this verse: Abraham was not perfect, that is, he had not completed what God expected of him.
Let us recall a few moments in Abraham’s life. On two occasions, out of fear, he asked Sarah to say that she was his sister so that he would not be killed and put her in dangerous situations. This shows that Abraham initiated things but did not carry them out to perfection. Here we see the Lord’s requirement: for God’s promises to be fulfilled in our lives, we must first complete what He has assigned to us.
In this verse, the word “perfect” is also translated as “integrity,” “serving Jehovah in perfection,” “complete,” “whole,” “without excuse,” and “without reproach. All of these terms are related to the concept of perfection.
Perfection in the New Testament
1 Timothy 3:10 and Titus 1:6-7: Irreprehensible
The concept of perfection is also developed in the New Testament. In 1 Timothy 3:10 we are told: “And these also let them first be proved, and so let them serve, if they be blameless”. Here it is mentioned that candidates for leadership must be “blameless,” which implies a search for perfection. The same principle is affirmed in Titus 1:6-7: “He who is blameless, the husband of one wife, having faithful children, not accused of dissipation or unruliness. For a bishop must be without fault, as a dispenser of God, not proud, not wrathful, not a lover of wine, not a smiter, not greedy of filthy lucre“.
In Titus, the apostle expands on what he had explained to Timothy. Being “blameless” is not limited to the leader’s personal life, but includes his family, including his children and relationships in the home. To be blameless means that there is nothing that can be pointed out against what the teaching of the gospel teaches about the faith of one who leads a flock. It is crucial to clarify that when we speak of the doctrine of perfection, we are not speaking of the modern concept defined in philosophical terms, but of its meaning in Holy Scripture: perfection is not measured by human moral precepts, but by the instructions set forth in Scripture. That is what defines it.
2 Corinthians 10:6: Obedience Fulfilled
This principle of perfection is also reflected in the apostle Paul’s words in 2 Corinthians 10:6: “Be ready to punish all disobedience, when your obedience is fulfilled”. This means that we cannot expect God to act by punishing disobedience unless we have first established obedience. In order for God to work in us, we must have completed the tasks He has given us, an echo of the demand for perfection we saw in Genesis 17:1.
Conclusion: The Demand for Perfection
Through these passages, we can establish a clear definition of the doctrine of perfection based on the etymological value of the terms used in Scripture to refer to it. This doctrine emphasizes the divine requirement that both the person and the processes in which he participates be complete, whole, and total. The person must be whole, without blemish or reproach, in order to fulfill the purpose to which God has called him. Thus, the doctrine of perfection is integrated into the gospel of the kingdom of heaven, which is characterized by its rigor and high demands.
