The Doctrine of Perfection: Topic 2:
In this second session of our study, we will delve deeper into the meaning of perfection according to Scripture. In the previous lesson, we established an initial definition: the Hebrew words tam (or tamim in the plural) and the Greek word teleios encapsulate this idea. These words open a window of revelation into their meaning and relevance as part of gospel teaching.
In exploring their origin, we have seen that perfection transcends the idea of a superficial finish: it refers to that which is complete, fully realized, and completed in its totality. This is not limited to physical objects, but includes personal processes and commitments, such as vows. An unfulfilled vow is a mark of imperfection that affects not only the commitment itself, but also the one who made it, who is considered imperfect. Thus, perfection implies an integrity that transcends external action and is rooted in the coherence between what was promised and what was fulfilled, reflecting the character of the one who made the commitment. A broken vow testifies to this fragility, emphasizing that perfection is not merely an external ideal, but a reflection of the inner consistency of the person.
The importance of understanding this vision is critical for those who desire to walk in biblical perfection. Otherwise, the knowledge gained will become a sign of one’s imperfection and will testify against the person by showing his lack of practical application.
In Scripture, perfection is presented as a didactic instruction: the person learns by putting it into practice. The commandment does not seek to impose or demand, but to guide the one who fulfills it toward the fullness indicated in each action. Therefore, perfection is a doctrine: it allows the person to grow and draw closer to God by learning, through obedience, the value of fully completing what has been indicated.
Whatever one begins and leaves unfinished-whether it is a task, a purpose, or a sacrifice-has consequences that go beyond the object or action. The burden of the unfinished falls on the person. For example, in ancient times, if someone offered a defective animal to God, not only was the offering rejected, but the offerer was compromised because the defect was reflected in him.
This principle, rooted in the Law of Moses, reveals a fundamental truth: nothing blemished or imperfect could be presented before God, and any flaw in what was offered directly affected the one who presented it. This idea is maintained in the New Testament, where Paul, writing to Timothy and Titus, demands that the believer be “without blemish” and “blameless” in accordance with this ancient standard of perfection.
A clear example is found in Deuteronomy 23:21: “When you vow a vow to the Lord your God, do not delay in paying it; for the Lord your God will surely require it of you, and there will be sin in you“. An unfulfilled commitment to God points to the imperfection of the one who made it. Thus, perfection is a call to complete what is begun, to close open circles, and to live without leaving anything half done.
The teaching is clear: what is begun cannot be left unfinished. There is no room for pauses, for the scriptures demand continuity. If something is left halfway, its weight falls on the one who started it, and what was a simple interruption becomes a serious fault.
Jesus presented two examples to illustrate the doctrine of perfection in the vision of life He taught according to the Scriptures (Luke 14:28-32). In the first, a man decides to build a tower without first calculating whether he has the financial resources to complete it, and risks leaving it unfinished. In the second, a king plans to go to war against another king without assessing the strength of his army, exposing himself to certain defeat. Both cases reflect a clear principle: perfection, according to this teaching, requires completing what is begun, carefully considering the means available to avoid failure. This teaching, rooted in Scripture, emphasizes that the Christian life must be lived with integrity and purpose, leaving nothing half-finished.
The doctrine of perfection is neither a philosophical ideal nor a mystical concept. It is the expression of the will of an eternal God who reveals Himself in an imperfect world, showing that perfection does not depend on external circumstances, but on the knowledge and reflection of a God who imprints His character in everything He does. Simple examples, such as a glass that is not full or a vessel without a lid, illustrate imperfection, not because of the fault of the objects themselves, but because they reflect the imperfection of the one who uses or creates them. Incompleteness reveals the inner imperfection of the one who performs the actions. This is observed in Numbers 19:15: “Every open vessel over which the lid is not fastened is unclean. God sets a standard of perfection that transcends the physical: Our possessions and commitments reflect our inner selves. If they are incomplete, they reveal our own imperfection. Understanding this is key, for the unfinished hinders our spiritual growth.
Scripture warns that lack of perfection halts spiritual growth and leads to an empty and disordered life. The consequence is severe: the work of the one who does not persevere to the end will be destroyed. In Hebrews 5, the apostle reproves: “Since you are to be teachers for the time being, you need to be taught again the rudiments of the word. This is not just stagnation; it is going back to the beginning“.
This doctrine demands total commitment. It is not an optional effort to please God, but a divine command: to walk in perfection. In Genesis 17, God commands Abraham: “Walk before me and be perfect“. This is an essential requirement, not a suggestion. Whoever does not persevere in this way loses what God has prepared for him.
What does it mean to be perfect? It is to reach that which is complete, that which has been brought to completion. A half-full glass symbolizes imperfection, and this lack falls on the one who offers it. The one who makes promises and does not fulfill them reflects the same inadequacy. His spiritual growth is stagnant.
Perfection can also be defined from another angle: it is the person who fulfills the instruction received, who faithfully performs the task entrusted to him. In 1 Samuel 15:22 we read: “Does the LORD delight in burnt offerings and sacrifices as much as in obeying the words of the LORD? Surely to obey is better than sacrifice, and to hearken than the fat of rams“.
To obey is to pay attention and complete the task given. In 1 Samuel 13:13-14 we see the consequences when this obedience fails: “Then Samuel said to Saul, ‘You have done foolishly; you have not kept the commandment of the Lord your God…. And now your kingdom shall not stand“.
This was Abraham’s distinguishing mark. When God said to him, “Sacrifice your son“, Abraham did not hesitate; his immediate obedience showed his perfection. This lesson is the foundation of the spiritual life. God does not entrust His plans to those who leave His works unfinished. That is why He shows us everything we start but do not finish: vows, projects, instructions. If these remain incomplete, perfection is compromised.
The examples we have seen call us to develop perfection in our lives. This forces us to examine our actions and circumstances. Perfection is not an individual accomplishment. We may be moving toward it, but those around us are not. And this has an effect: the imperfection of those around us can affect our own.
In Leviticus 20:7 we read: “Therefore sanctify yourselves and be holy, for I am the Lord your God. Perfection belongs to the one who sanctifies himself“. To sanctify means to set apart. It does not refer to external things, but to set apart what has been consecrated to the Lord. In verse 26 of the same chapter it says: “And I have set you apart from the nations, that you may be mine“. The initiative comes from God who calls us.
However, we have the responsibility to walk in harmony with this divine purpose. If we deviate, we are going against His will. Jesus said, “He who is not with me is against me, and he who does not gather with me scatters. We have a choice: to move forward in perfecting sanctification or to remain scattered.
Scattering is a conscious act: separating the tools and resources we use daily for God’s service. How can anyone be holy while living in an unclean environment? The uncleanness that surrounds us affects us directly. It is not the object that carries the impurity, but the person who is affected.
For those preparing for ministry, it is necessary to learn to discern and set aside what is necessary for that holy work. For example, if a computer is in the service of a divine purpose, it cannot be used for any purpose. To consecrate it to the Lord means to reserve it exclusively for His work; it should not be used to read messages or unrelated matters.
To perfect is to separate, set apart, and consecrate it to the service of the Lord. This teaching is important because the defilement of an object is not necessarily on the object itself, but on the person who allowed or caused it. Thus, it is not the material object that carries the impurity, but the soul of the one who possesses it, reflecting his responsibility before God.
This teaching also applies to time, since its consecration is essential. In our teaching meetings, we begin and end each session with prayer. Why do we do this? Because we are setting aside that time, sanctifying it, and dedicating it entirely to the Lord’s work. We could not expect others to learn these truths if we had not diligently set aside these moments to fulfill the divine purpose.
This practice is not just for the one who teaches; it is a lesson for all. There is a time set aside for teaching, a space dedicated to this task. This strictness is not arbitrary: it is a step toward perfection. This path forges spiritual growth, leads to maturity, awakens a new sensitivity.
In Leviticus 11:44-45 we read: “For I am the Lord your God; therefore you shall sanctify yourselves and be holy, for I am holy…. For I am the Lord, who brought you up out of the land of Egypt to be your God; therefore you shall be holy, for I am holy.”
We cannot tolerate impurity in our environment. Everything around us affects us. The fall of Eve and Adam was not sudden, but the result of a slow process of contamination whose effects are not always seen at first.
Therefore, we must establish rules that regulate our behavior and purify our environment. We cannot allow contaminated elements to enter our environment, for they deteriorate the perfection to which we are called. However, this corruption does not mean that we will lose our salvation. What God requires of us is a clear commitment to perfection.
When God said to Abraham in Genesis 17:1, “Walk before me and be perfect,” he was not speaking to him alone. This command transcends time and reaches us, his spiritual children by faith. As heirs of the promise, we too are called to hear and obey this divine admonition: “Come before me and be perfect. This call encapsulates both our vocation and our challenge, for it invites us to live a life of obedience and integrity, complete and blameless, in total consecration to God.
Over the centuries, different religious beliefs have shaped the language of Christians. A common idea is that perfection is unattainable in this life, reserved for heaven. But this contradicts what God’s Word declares. God calls us to be perfect here on earth, not in some distant future.
In this teaching we have seen several examples that illustrate the nature of perfection: it is that which is complete, that which is finished, that which has reached its total fulfillment. The person who completes his tasks, who does not stop or give up halfway, embodies this perfection. Let us recall the case of the pots: each one needs its lid, for without it it is considered imperfect, and this lack falls on the one who possesses it. Thus, what we leave incomplete defines whether we are perfect or imperfect.
In the latter definition, perfection is manifested in the one who separates himself from the world, sanctifies himself and extends this sanctification to all his possessions, consecrating them completely. This act of consecration, however, requires discernment, since not everything we possess is destined to be dedicated to the service of the Lord. Often a gift or a rented object may tempt us to proclaim, “I will set it aside and consecrate it. However, not everything is suitable or acceptable for this holy purpose, so we must wisely evaluate what can be offered to God.
For example, a table with claw-like legs, though aesthetically pleasing, cannot be consecrated to the Lord. The grotesque shape of the legs is contrary to the divine, for its design evokes something contrary to holiness. On one occasion I received a divine rebuke after bringing a similar object into the temple, attracted by its beauty. However, the Lord showed me that it was not worthy of holiness. Along the way, we have learned to divest ourselves of objects-even newly acquired ones-that turn out to be unfit for holy use. Scripture, in the Law of Moses, is clear in this regard: “You shall not bring an offering of a harlot or of a dog” (Deuteronomy 23:18). There are things that by their very nature cannot be set apart for the Lord, and to accept them would be to defile the holy. This care in discernment is an essential part of the perfection to which we are called.
