“Then Hezekiah prayed unto the Lord, saying, ‘I beg You, O Lord, remember now how I have walked before You in truth, and with a perfect heart, and have done that which is good in Your sight.’ And the word of the Lord came to Isaiah, saying, ‘Tell Hezekiah, this is what the Lord says, I have heard your prayer, and seen your tears; I will heal you.'” 2Kings 20: 2-5.

What a childlike simplicity of communication with God. When the Son was about to die, He spoke, “I have glorified You on earth, I have finished the work which You gave Me to do. And now, O Father, You glorify Me.” He pleaded His life and work as the ground for expecting an answer to His prayer. And so Hezekiah, the servant of God, also pleaded, not as a matter of merit, but in the confidence that “God is not unrighteous to forget our work of faith and labor of love,” that God should remember how he had walked before Him with a perfect heart.

The words first of all suggest to us this thought, that the man who walks before God with a perfect heart can know it — it may be a matter of consciousness. Let us look at the testimony Scripture gives of him (2 Kings 18: 3-6), “He did that which was right in the sight of the Lord, according to all that David his father did.” Then follow the different elements of this life that was right in God’s sight. “He trusted in the Lord God of Israel. He held to the Lord. He departed not from following Him. He kept His commandments, which the Lord commanded Moses. And the Lord was with Him.” His life was one of trust and love, of steadfastness and obedience. And the Lord was with him. He was one of the saints of whom we read, “By faith they obtained a good report.” They had the witness that they were righteous, that they were pleasing to God.

Let us seek to have this blessed consciousness. Paul had it when he wrote, “Our glorying is, the testimony of our conscience, that in holiness and sincerity of God, not in fleshly wisdom, but in the grace of God, we behaved ourselves” (2 Cor. 1: 12). John had it when he said, “Beloved, if our heart condemn us not, we have boldness toward God; and whatever we ask we receive, because we keep His commandments, and do the things that are pleasing in His sight” (1 John 3: 21, 22). If we are to have perfect peace and confidence, if we are to walk in the holy boldness and the blessed glorying of which Scripture speaks, we must know that our heart is perfect with God.

Hezekiah’s prayer suggests a second lesson — that the consciousness of a perfect heart gives wonderful power in prayer. Read over again the words of his prayer, and notice how distinctly this walk with a perfect heart is his plea. Read over again the words just quoted from John, and see how clearly he says that “because we keep His commandments we receive what we ask.” It is a heart that does not condemn us, that knows that it is perfect toward God, that gives us boldness.

There is most probably not a single reader of these lines who cannot testify how painfully at some time or other the consciousness of the heart not being perfect with God has hindered confidence and prayer. And mistaken views as to what the perfect heart means, and as to the danger of self-righteousness in praying Hezekiah’s prayer, have in very many cases banished all idea of its ever being possible to attain to that boldness and confident assurance of an answer to prayer which John connects with a heart that does not condemn us. Oh! that we would give up all our prejudices, and learn to take God’s Word as it stands as the only rule of our faith, the only measure of our expectations. Our daily prayers would be a new reminder that God asks the perfect heart; a new occasion of childlike confession as to our walking or not walking with a perfect heart before God; a new motive to make nothing less the standard of our intercourse with our Father in heaven. How our boldness in God’s presence would be ever clearer; how our consciousness of His acceptance would be brighter; how the humbling thought of our nothingness would be quickened, and our assurance of His strength in our weakness, and His answer to our prayer, become the joy of our life.

Oh! the comfort, amid all consciousness of imperfection of attainment, of being able to say, in childlike simplicity, “Remember, O Lord, how I have walked before You with a perfect heart.”

“Give to Solomon my son a perfect heart, to keep Your commandments, Your testimonies, and Your statutes.” 1Chron. 29: 19.

“Let my heart be perfect in Your testimonies.” Ps. 119: 80.

In his parting commission to Solomon, David had laid it upon him to serve God with a perfect heart, because He is God who searches the hearts. It is nothing less than the heart, the whole heart, a perfect heart, that God wants. Very shortly afterwards, in his dedication prayer after the giving of all the material for the temple, he turns again to this as the one thing needful, and asks it for his son as a gift from God. “Give my son Solomon a perfect heart.” The perfect heart is a gift from God, given and received under the laws which rule all His giving, as a hidden seed to be accepted and acted on in faith. The command, “Be perfect,” comes and claims immediate and full submission. Where this submission is yielded, the need of a Divine power to make the heart fit for perfection becomes the motive for urgent and earnest prayer. The word of command, received and hid in a good. and honest heart, becomes itself the seed of a Divine power. God works His grace in us by stirring us to work. So the desire to listen to God’s command, and to serve Him with a perfect heart, is a beginning that God looks to, and that He will Himself strengthen and perfect. The gift of a perfect heart is thus obtained in the way of the obedience of faith. Begin at once to serve God with a perfect heart, and the perfect heart will be given to you.

The perfect heart is a gift from God, to be asked for, to be obtained by prayer. No one will pray for it earnestly, perseveringly, believingly, until he accepts God’s word fully that it is a positive command and an immediate duty to be perfect. Where this has been done, the consciousness will soon grow strong of the utter impossibility of attempting obedience in human strength. And the faith will grow that the word of command was simply meant to draw the soul to Him who gives what He asks.

The perfect heart is a gift to be obtained in prayer. David asked the Lord to give it to his son Solomon, even as he had prayed for himself long before, “Let my heart be perfect in Your testimonies.” Let all of us who desire for this blessing follow his example: let us make it a matter of definite, earnest prayer. Let each son and daughter of God say to the Father: “Give Your child a perfect heart.” Let us in the course of our meditations in this little book turn each word of command, or teaching, or promise into prayer — pointed, personal prayer that asks and claims, that accepts and proves the gift of a perfect heart. And when the seed begins to strike root, and the spirit gives the consciousness that the first beginnings of the perfect heart have been bestowed in the wholehearted purpose to live for God alone, let us hold on in prayer for the perfect heart in all its completeness. A heart perfect in its purpose towards God — this is only the initial stage. Then there comes the putting on of one grace after another — the going, from strength to strength, on to perfection — the putting on, in ever-growing distinctness of likeness, the Lord Jesus, with every trait of His holy image. All this is to be sought and found in prayer too. It is just he who knows most of what it is to be perfect in purpose who will pray most to be perfect in practice too.

In the words of Hezekiah, we see that there are two elements in the perfect heart: the relation to God, and to His commandments. “I have walked before You with a perfect heart, and have done that which is good in Your sight.” David speaks of the second of these in his prayer, “a perfect heart to keep Your commandments.” The two always go together: walking before God, in the awareness of His presence, will ensure walking in His commandments.

“Every good gift and every perfect gift is from above, and comes from the Father of lights,” the gift of a perfect heart too. “But let us ask in faith, nothing wavering.” Let us be sure that in the believing, adoring worship of God there will be given to the soul that is set upon having it, nothing less than what God Himself means with a perfect heart. Let us pray the prayer boldly, “Lord, give Your child a perfect heart. Let my heart be perfect in Your testimonies.”

“Were not the Ethiopians and the Lubims a huge host? Yet, because you relied on the Lord, He delivered them into your hand. For the eyes of the Lord run to and fro throughout the whole earth, to show Himself strong in behalf of them whose heart is perfect toward Him.” 2 Chron. 16: 8, 9.

We have here the same three thoughts we had in God’s words to Abraham. There, it was the command to be perfect in connection with the faith in God’s power and a walk in His Presence. Here, we have the perfect heart spoken of as the condition of the experience of God’s power, and as that which His eyes seek and approve in those who walk in His presence. The words teach us the great lesson of the value of the perfect heart in His sight. It is the one thing He desires. “His eyes run to and fro through the whole earth” to find such. The Father seeks such to worship Him. And when He finds them, then He shows Himself strong in their behalf. It is the one thing that marks the soul as having the capacity of receiving, and showing God’s glory, His strength.

The context proves that the chief mark of the perfect heart is trust in God. “Because you relied on the Lord, He delivered them into your hand. For the eyes of the Lord run to and fro to show Himself strong in behalf of them whose heart is perfect toward Him.” The essence of faith is this, that it gives God His place and glory as God; it allows Him free scope to work, relying on Him alone; it lets God be God. In such faith or reliance the heart proves itself perfect toward God; with no other object of confidence or desire, it depends upon none but Him. As the eyes of God go to and fro throughout the world, wherever He discovers such a man, He delights to prove Himself strong to him, to work for him or in him, as the case may be, according to the riches of the glory of His power.

What precious lessons these words teach us for the Christian’s life. To have God reveal His strength in us, to have Him make us strong for life or work, for doing or for suffering, our heart must be perfect with Him. Let us not shrink from accepting the truth. Let no preconceived opinion as to the impossibility of perfection keep us from allowing the Word of God to have its fulleffect upon us. He shows Himself strong to those whose heart is perfect towards Him. Before we attempt to define exactly, let us first receive the truth that there is such a thing as what God calls a perfect heart, and say it shall be ours. Let us rest contented with nothing short of knowing that the eyes of the Lord have seen that we are wholehearted with Him. Let us not be afraid to say, “With my whole heart, I have sought Thee.”

We saw how the chief mark of this perfect heart is reliance upon God. God looks for men who trust Him fully; in them He will show His power. God is a Being of Infinite and Incomprehensible Glory and Power. Our mind can form no right conception of what He can do for us. Even when we have His word and promises, our human thoughts of what He means are always defective. By nothing do we dishonor God more than by limiting Him. By nothing do we limit Him more than by allowing our human ideas of what He purposes to be the measure of our expectations. The reliance of a heart perfect towards Him is simply this: it yields to Him as God, it rests upon Him, it allows Him, as God, to do in His own way what He has promised. The heart is perfect towards Him in meeting Him with a perfect faith for all that He is and does as God. Faith expects from God what is beyond all expectation.

The Father seeks such. Oh! with what joy He finds them. How He delights in them as His eyes, running to and fro throughout the world, rests upon them to show Himself their strong and mighty Helper! Let us walk before this God with a perfect heart, relying upon Him yet to work in us above all that we can ask or think. The one great need of the spiritual life is to know how entirely it is dependent upon God working in us, and what the exceeding greatness of His power is in us who believe. As the soul knows this, and with a perfect heart yields to this Almighty God to let Him do His work within, oh! how strong He will show Himself in its behalf.

“I was also perfect with Him, and I kept myself from my iniquity.”
“To the perfect man, You will show Yourself perfect.”
“As for God, His way is perfect.”
“He is a shield to them that trust Him.”
“It is God who arms me with strength and makes my way perfect.”
Ps. 18: 23, 25, 30, 32.

“As for God, His way is perfect.” In all He does, and all He is God is the perfection of goodness and beauty. In nature and grace, in heaven and on earth, in the greatest and the least, everything that is in God and of God, down to the very hem of His garment, is infinite perfection. If men who study and admire the perfection of His works, if saints who love and seek the perfection of His service and fellowship, but understood it, they would see that here alone perfection can be truly known and found –in God Himself. As for God — this is the highest we can say of Him, though we can comprehend but little of it — As for God, His way is perfect.

“He makes my way perfect.” Of God’s perfection this is the chief excellence — that He does not keep it for Himself: heaven and earth are full of His glory. God is Love; who lives, not for Himself, but in the energy of an infinite life, makes His creatures, as far as they can possibly receive it, partakers of His perfection. It is His delight to perfect all around Him. And especially the soul of man that rises up to Him. Between His servant and Himself, God would have perfect harmony. The Father wants the child to be like Himself. The more I learn in adoring worship to say, “As for God, His way is perfect,” the sooner I will have faith and grace with the Psalmist to say, “He makes my way perfect.”

As we believe this, that is, receive the heavenly truth in these words into our inmost being and assimilate it, we shall not wonder that the same man also said, “I was also perfect with Him, and kept myself from my iniquity.” “The God that arms me with strength, and makes my way perfect,” His alone is the power and the honor and the glory of what He has created. This makes the confession, “I was also perfect with Him,” so far from being presumption or self-righteousness, nothing but an ascription of praise to Him to whom it is due.

And then follow the words in which the perfection of God and that of man are seen in their wonderful relationship and harmony: “With the perfect man, You will show Yourself perfect.” As little as there can be a ray of the light of day, however dull and clouded it be, but what speaks of the sun, so little can there be any perfection but what is of God. In its feeblest beginnings in a soul, in its darkest and almost hopeless strugglings, it is all God’s perfection wrestling with man to break through and get possession. As long as man refuses to consent, God cannot make His perfection known, for God must be to us what we are to Him: “With the warped, You show Yourself twisted.” But where man’s will consents, and his heart chooses this perfection and this perfect God as its portion, God meets the soul with ever larger manifestation of how perfect He is towards His own. “With the perfect man You will show Yourself perfect.”

Christian! walk before God with a perfect heart, and you will experience how perfect the heart, and the love, and the will of God to bless, is towards you. Of a heart perfectly yielded to Him, God will take perfect possession. Walk before God in a perfect way — it is God who makes my way perfect — and your eyes and heart will be opened to see, in adoring wonder, how perfect God’s way is with you and for you. Do take mightily hold of this word as the law of God’s revelation of Himself: “With the perfect man, You will show Yourself perfect.” To a soul perfectly devoted to Him, God will wonderfully reveal Himself. Turn with your whole heart and life, your whole trust and obedience, towards God — walk before Him with a perfect heart — and He will show Himself perfect to you, the God whose way is perfect and makes your way perfect, the God who perfects you in every good thing. Meet God with your, “With my whole heart I have sought You”; He will answer you with His, “Yes, I will rejoice over you to do you good, with my whole heart and with my whole soul.” Oh! say it in faith, and hope, and joy, “With the perfect man You will show Yourself perfect.”

Day 8 — PERFECT IN HEART LEADS TO PERFECT IN THE WAY.

“Blessed are they that are perfect in the way, who walk in the law of the Lord. Blessed are they that keep His testimonies, that seek Him with the whole heart.” Ps. 119: 1, 2.

“Let my heart be perfect in Thy testimonies.” Ps. 119: 80.

“I will behave myself wisely in a perfect way. Oh! when will You come to me? I will walk within my house with a perfect heart.” Ps. 101: 2.

We have seen what Scripture says of the perfect heart: here it speaks of the perfect walk. “Blessed are the perfect in the way, who walk in the law of the Lord.” These are the opening words of the beautiful psalm, in which there is given to us the picture, from the witness of personal experience, of the wonderful blessedness of a life in the law and the will of God. As he looks back upon the past, the Psalmist does not hesitate to claim that he has kept that law: “I have kept Your testimonies;” ” I have conformed to Your law;” “I did not desert Your standards ;” “I have not strayed from Your judgments;” “I have done judgment and justice;” “I have not swerved from Your testimonies;” “I have done Your commandments;” “My soul has conformed to Your declarations.” Of a truth may the man who can look up to God and, in simplicity of soul, speak thus, say, “How blessed are the perfect in the way!”

What is meant by this being “perfect in the way” becomes plain as we study the psalm. Perfection includes two elements. The one is the perfection of heart, the earnestness of purpose, with which a man gives himself up to seek God and His will. The other, the perfection of obedience, in which a man seeks, not only to do some, but all the commandments of his God, and rests content with nothing less than the New Testament privilege of “standing perfect in all the will of God.” Of both, the Psalmist speaks with great confidence. Hear how he testifies of the former in words such as these: “Blessed are they that seek Him with the whole heart ;” “With my whole heart I have sought You;” “With my whole heart, I will conform to Your law;” “I will keep Your standards with my whole heart;” “Your standards are my delight;” “O, how I love Your standards!” “Consider how I love Your standards;” “I love them exceedingly.” This is indeed the perfect heart of which we have already heard. The whole psalm is a prayer, and an appeal to God Himself to consider and see how His servant in wholehearted simplicity has chosen God and His standard as his only portion.

We have more than once said that in this wholeheartedness, in the perfect heart, we have the root of all perfection.

But it is only the root and beginning: there is another element that may not be lacking. God is to be found in His will; he who would truly find and fully enjoy God, must meet Him in all His will. This is not always understood. A man may have his heart intent on serving God perfectly, and yet may be unconscious how very imperfect his knowledge of God’s will is. The very earnestness of his purpose, and his consciousness of integrity towards God, may deceive him. As far as he knows, he does God’s will. But he forgets how much there is of that blessed will that he does not yet know. He can learn a very blessed lesson from the writer of our psalm.

Hear how he speaks: “I have refrained my feet from every evil way;” “I hate every false way;” “I esteem all Your standards concerning all things to be right.” It is this surrender to a life of entire and perfect obedience that explains at once the need he felt of Divine teaching, and the confidence with which he pleaded for it and expected it: “Let my heart be perfect in Your testimonies.” The soul that longs for nothing less than to be perfect in the way, and in deep consciousness of its need of a Divine teaching pleads for it, will not be disappointed.

In our next meditation we pass on to the New Testament. In the Old we have the time of preparation, the awakening of the spirit of holy expectancy, waiting God’s fulfilment of His promises. In the Old the perfect heart was the receptacle, emptied and cleansed for God’s filling. In the New we will find Christ perfected forevermore, perfecting us, and fitting us to walk perfect in Him. In the New the word that looks at the human side, perfect in heart, disappears, to give place to that which reveals the Divine filling that awaits the prepared vessel: Perfect Love; God’s love perfected in us.

“Blessed are the perfect in the way!” We have heard the testimony of an Old Testament saint, and is it not written of New Testament times, “He that is feeble shall be as David”? Surely now, in the fulness of time, when Jesus our High Priest in the power of an endless life saves completely, and the Holy Spirit has come out of God’s heaven to dwell within us and be our life, surely now there need not be one word of the psalm that is not meant to be literal truth in the mouth of every believer. Let us read it once more. Speaking it word for word before God, as its writer did, we too shall begin to sing, “Blessed are the perfect in the way, that seek Him with their whole heart.”

“I will behave myself wisely in a perfect way. Oh! when will You come to me! I will walk within my house with a perfect heart.”

“For this reason you will be perfect, as your heavenly Father is perfect.” Matt. 5: 48.

Perfect before God, perfect with God, perfect towards God: these are the expressions we find in the Old Testament. They all indicate a relationship: the choice or purpose of the heart set upon God, the wholehearted desire to trust and obey Him. The first word of the New Testament at once lifts us to a very different level, and opens to us what Christ has brought for us. Not only perfect towards God, but perfect as God; this is the wonderful prospect it holds out to us. It reveals the infinite fulness of meaning the word perfect has in God’s mind. It gives us at once the only standard we are to aim at and to judge by. It casts down all hopes of perfection as a human attainment; but awakens hope in Him who, as God, has the power, as Father has the will, to make us like Himself.

A young child may be the perfect image of his father. There may be a great difference in age, in stature, in power, and yet the resemblance may be so striking that every one notices it. And so a child of God, though infinitely less, may yet bear the image of the Father so markedly, may have such a striking likeness to his Father, that in his creaturely life he will be perfect ,as the Father is in His Divine life. This is possible. It is what Jesus here commands. It is what each one should aim at. “Perfect as your Father in heaven is perfect,” must become one of the first articles of our creed, one of the guiding lights of our Christian life.

Wherein this perfection of the Father consists is evident from the context: “Love your enemies, that you may be sons of your Father which is in heaven; for He makes His sun to shine on the evil and the good: Be therefore perfect, as your Father in heaven is perfect.” Or as it is in Luke 6: 36: “Be merciful, even as your Father is merciful.” The perfection of God is His love; His will to communicate His own blessedness to all around Him. His compassion and mercy are the glory of His being. He created us in His image and after His likeness, to find our glory in a life of love and mercy and beneficence. It is in love we are to be perfect, even as our Father is perfect.

The thought that comes up at once, and that ever returns again, is this: But is it possible? And if so, how? Certainly not as a fruit of man’s efforts. But the words themselves contain the answer: “perfect as your Father is perfect.” It is because the little child has received his life from his father, and because the father watches over his training and development, that there can be such a striking and ever-increasing resemblance between him in his feebleness and his father in his strength. It is because the sons of God are partakers of the Divine nature, have God’s life, and spirit, and love within them, that the command is reasonable, and its obedience in ever-increasing measure possible: Be perfect, as your Father is. The perfection is our Father’s: we have its seed in us; He delights to give the increase. The words that first appear to cast us down in utter helplessness now become our hope and strength. Be perfect, as your Father is perfect. Claim your child’s heritage; give up yourself to be wholly a son of God; yield yourself to the Father to do in you all He is able.

And then, remember too, who it is gives this message from the Father. It is the Son, who Himself was, by the Father, perfected through suffering; who learned obedience and was made perfect; and who has perfected us forever. The message, “Be perfect,” comes to us from Him, our elder Brother, as a promise of infinite hope. What Jesus asks of us, the Father gives. What Jesus speaks, He does. To “present every man perfect in Christ Jesus,” is the one aim of Christ and His gospel. Let us accept the command from Him; in yielding ourselves to obey it, let us yield ourselves to Him: let our expectation be from Him in whom we have been perfected. Through faith in Him we receive the Holy Ghost, by whom the love of God is shed abroad in our hearts. Through faith in Him, that love becomes in us a fountain of love springing up without ceasing. In union with Him, the love of God is perfected in us, and we are perfected in love. Let us not fear to accept and obey the command, “Be perfect, as your Father is perfect.”

“Be therefore merciful, as your Father also is merciful . . . . The disciple is not above his master: but every one who is perfected will be as his master.” Lk. 6: 36, 40.

In his report of part of the Sermon on the Mount, Luke records that Jesus says, not: “Be perfect,” but, “Be merciful,” as your Father is. He then introduces the word perfect immediately after; not, however, in connection with the Father, but the Son, as the Master of His disciples. The change is most instructive; it leads us to look to Jesus, as He dwelt in the flesh, as our model. It might be said that our circumstances and powers are so different from those of God that it is impossible to apply the standard of His infinite perfection in our little world. But here comes the Son, in the likeness of sinful flesh, tempted in all things like as we are, and offers Himself as our Master and Leader. He lives with us that we may live with Him; He lives like us that we may live like Him.

The Divine standard is embodied and made visible, is brought within our reach, in the human model. Growing into His likeness, who is the image of the Father, we shall bear the likeness of the Father too: becoming like Him, the firstborn among many brethren, we shall become perfect as the Father is. “The disciple is not above his Master: but every one who is perfected shall be as his Master.”

“The disciple is not above his Master.” The thought of the disciple being as the Master sometimes has reference to outward humiliation: like the Master he will be despised and persecuted (Matt. 10: 24, 25; John 15: 20). And sometimes to inward humility, the willingness to be a servant (Luke 22: 27; John 13: 16). Both in his external life and his inner disposition the perfected disciple knows nothing higher than to be as his Master.

To take Jesus as Master, with the distinct desire and aim to be and live and act like Him — this is true Christianity. This is something far more than accepting Him as a Savior and Helper. Far more even than acknowledging Him as Lord and Master.

A servant may obey the commands of his master most faithfully, while he has little thought of through them rising up into the master’s likeness and spirit. This alone is full discipleship, to long in everything to be as like the Master as possible, to count His life as the true expression of all that is perfect, and to aim at nothing less than the perfection of being perfect as He was. “Everyone who is perfected shall be as his Master.”

The words suggest to us very distinctly that in discipleship there is more than one stage. Just as in the Old Testament it is said only of some that they served the Lord with a perfect heart, while of others we read that their heart was not perfect with the Lord (1 Kings 11: 4, 15: 3; 2 Chron. 25: 2), so even now there are great differences between disciples. Some there are to whom the thought of aiming at the perfect likeness of the Master has never come: they only look to Christ as a Savior. And some there are whose heart indeed longs for full conformity to their Lord, “to be as the Master,” but who have never understood, though they have read the words, that there is such a thing as “a perfect heart” and a life “perfected in love.”

But there are those, too, to whom it has been given to accept these words in their Divine meaning and truth, and who do know in blessed experience what it is to say with Hezekiah, “I have walked before Thee with a perfect heart,” and with John, “as He is, even so are we in this world.”

As we go on in our study of what Scripture says of perfection, let us hold fast the principle we have learnt here. Likeness to Jesus in His humiliation and humility: the choice, like Him, of the form of a servant, the spirit that does not exercise lordship and would not be ministered unto, but girds itself to minister and to give its life for others, this is the secret of true perfection. “The disciple is not above his Master, but every one who is perfected shall be as his Master.” With the perfect love of God as our standard, with that love revealed in Christ’s humanity and humility as our model and guide, with the Holy Spirit to strengthen us with might, that this Christ may live in us, we shall learn to know what it is that every one who is perfected shall be as his Master.

“Jesus said unto him, ‘If you desire to be perfect, go sell everything, and give to the poor, and you will have treasure in heaven; and come, follow Me.'” Matt. 19: 21.

To the rich young ruler poverty was to be the path to perfection. “The disciple is not above his Master, but every one who is perfected shall be as his Master.” Poverty was part of the Master’s perfection, part of that mysterious discipline of self-denial and suffering through which it became God to perfect Him: while He was on earth, poverty was to be the mark of all those who would be always with, and wholly as, the Master.

What does this mean? Jesus was Lord of all. He might have lived here on earth in circumstances of comfort and with moderate possessions. He might have taught us how to own, and to use, and to sanctify property. He might in this have become like us, walking in the path in which most men have to walk. But He chose poverty. Its life of self-sacrifice and direct dependence on God, its humiliation, its trials and temptations, were to be elements of that highest perfection He was to exhibit.

In the disciples whom He chose to be with Him, poverty was to be the mark of their fellowship with Him, the training school for perfect conformity to His image, the secret of power for victory over the world, for the full possession of the heavenly treasure, and the full exhibition of the heavenly spirit. And even in him, who, when the humiliation was past, had his calling from the throne, in Paul, poverty was still the chosen and much-prized vehicle of perfect fellowship with his Lord.

What does this mean? The command, “Be perfect,” comes to the rich as well as the poor. Scripture has nowhere spoken of the possession of property as a sin. While it warns against the danger riches bring, and denounces their abuse, it has nowhere promulgated a law forbidding riches. And yet it speaks of poverty as having a very high place in the life of perfection.

To understand this we must remember that perfection is a relative term. We are not under a law, with its external commands as to duty and conduct, that takes no account of diversity of character or circumstance. In the perfect law of liberty in which we are called to live, there is room for infinite variety in the manifestation of our devotion to God and Christ. According to the diversity of gifts, and circumstances, and calling, the same spirit may be seen in apparently conflicting paths of life. There is a perfection which is sought in the right possession and use of earthly goods as the Master’s steward; there is also a perfection which seeks even in external things to be as the Master Himself was, and in poverty to bear its witness to the reality and sufficiency of heavenly things.

In the early ages of the Church this truth, that poverty is for some the path of perfection, exercised a mighty and a blessed influence. Men felt that poverty, as one of the traits of the holy life of Jesus and His apostles, was sacred and blessed. As the inner life of the Church grew feeble, the spiritual truth was lost in external observances, and the fellowship of the poverty of Jesus was scarce to be seen. In its protest against the self-righteousness and the superficiality of the Romish system, the Protestant Church has not yet been able to give to poverty the place it ought to have either in the portraiture of the Master’s image or the disciple’s study of perfect conformity to Him.

And yet it is a truth many are seeking after. If our Lord found poverty the best school for His own strengthening in the art of perfection, and the surest way to rise above the world and win men’s hearts for the Unseen, it surely need not surprise us if those who feel drawn to seek the closest possible conformity to their Lord even in external things, and who long for the highest possible power in witnessing for the Invisible, should be irresistibly drawn to count this word as spoken to them too: “If you desire to be perfect, sell everything, and follow Me.”

When this call is not felt, there is a larger lesson of universal application: No perfection without the sacrifice of all. To be perfected here on earth Christ gave up all: to become like Him, to be perfected as the Master, means giving up all. The world and self must be renounced. “If you desire to be perfect, sell all, and give to the poor; and come, follow Me.”

“Howbeit we speak wisdom among the perfect.” 1 Cor: 2: 6.

“And I, brethren, could not speak to you as to spiritual, but as to carnal, as to babes in Christ. For whereas there is among you jealousy and strife, are you not yet carnal?” 1 Cor. 3: 1, 3.

Among the Corinthians there were mighty and abundant operations of the Holy Spirit. Paul could say to them (1: 5), “In everything you were enriched in Christ, so that you come behind in no gift.” And yet in the sanctifying grace of the Holy Spirit there was much that was wanting. He had to say, “There are contentions among you; I beseech you that there be no divisions among you, but that you may be perfected together in the same mind.” The spirit of humility, and gentleness, and unity was wanting; without these they could not be perfected, either individually or as a body. They needed the injunction, “Above all these things put on love, which is the bond of perfectness.”

The Corinthians were as yet carnal; the gifts of the Spirit were among them in power; but His grace, renewing, sweetening, sanctifying every temper into the likeness of Jesus, in this they were lacking much. The wisdom Paul preached was a heavenly, spiritual wisdom, God’s wisdom in a mystery, even the hidden wisdom, which needed a spiritual, heavenly mind to apprehend it. “We speak wisdom among the perfect ;” he could not speak to them “as unto spiritual, but as unto carnal.” Spiritual things must be spiritually discerned; the wisdom among the perfect could only be received by those who were not carnal, but spiritual. The perfect of whom Paul speaks are the spiritual.

And who are the spiritual? Those in whom not only the gifts, but the graces of the Spirit have obtained supremacy and are made manifest. God’s love is His perfection (Matt. 5: 40-46); Christ’s humility is His perfection. The self-sacrificing love of Christ, His humility, and meekness, and gentleness, manifested in daily life, are the most perfect fruit of the Spirit, the true proof that a man is spiritual. A man may have great zeal in God’s service, he may be used to influence many for good, and yet, when weighed in the balance of love, be found sadly wanting. In the heat of controversy, or under unjust criticism, haste of temper, slowness to forgive and forget, quick words and sharp judgments, often reveal an easily wounded sensitiveness, which proves how little the Spirit of Christ has full possession or real mastery. The spiritual man is the man who is clothed with the spirit of the suffering, crucified Jesus.

And it is only the spiritual man who can understand “the wisdom among the perfect,” “even the mystery which now has been manifested to the holy ones, to whom God was pleased to make known what is the riches of the glory of this mystery, which is Christ in you.” A Christian teacher may be a man of wonderful sagacity and insight, may have the power of opening the truth, of mightily stimulating and helping others, and may yet have so much of the carnal that the deeper mystery of Christ in us remains hidden. It is only as we yield ourselves wholly to the power of God’s Holy Spirit, as the question of being made free from all that is carnal, of attaining the utmost possible likeness to Jesus in His humiliation, of being filled with the Spirit, rules heart and life, that the Christian, be he scholar or teacher, can fully enter into the wisdom among the perfect.

To know the mind of God we must have the mind of Christ. And the mind of Christ is this, that He emptied and humbled Himself, and became obedient to death. This His humility was His capacity, His fitness for rising to the throne of God. This mind must be in us if the hidden wisdom of God is to be revealed to us in its power. It is this that is the mark of the spiritual, the perfect man.

May God increase the number of the perfect. And to that end the number of those who know to speak wisdom among the perfect, even God’s wisdom in a mystery. As the distinction between the carnal and the spiritual, the babes and the perfect, comes to recognition in the Church, the connection between a spiritual life and spiritual insight will become clearer, and the call to perfection will gain new force and meaning. And it will once again be counted just cause of reproof and of shame not to be among the perfect.

“Having therefore these promises, beloved, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God.” 2 Cor. 7: 1.

These words give us an insight into one of the chief aspects of perfection, and an answer to the question: Wherein is it we are to be perfect? We must be perfect in holiness. We must be perfectly holy. Such is the exposition of the Father’s message, Be perfect.

We know what holiness is. God alone is holy, and holiness is that which God communicates of Himself. Separation and cleansing and consecration are not holiness, but only the preliminary steps on the way to it. The temple was holy because God dwelt in it. Not that which is given to God is holy, but that which God accepts and appropriates, that which He takes possession of, takes up into His own fellowship and use — that is holy. “I am the Lord who makes you holy,” was God’s promise to His people of old, on which the command was based, “Be holy.” God’s taking them for His own made them a holy people; their entering into this holiness of God, yielding themselves to His will, and fellowship, and service, was what the command, “Be holy,” called them to.

Even so it is with us Christians. We are made holy in Christ; we are saints or holy ones. The call comes to us to follow after holiness, to perfect holiness, to yield ourselves to the God who is ready to sanctify us wholly. It is the knowledge of what God has done in making us His holy ones, and has promised to do in sanctifying us wholly, that will give us courage to perfect holiness.

“Having therefore these promises, beloved, let us perfect holiness.” Which promises? They had just been mentioned: “I will dwell in them; I will be their God; I will receive you; I will be to you a Father.” It was God’s accepting the temple, and dwelling there Himself, that made it holy. It is God’s dwelling in us that makes us holy; that gives us not only the motive, but the courage and the power to perfect holiness, to yield ourselves for Him to possess perfectly and entirely. It is God’s being a Father to us, begetting His own life, His own Son within us, forming Christ in us, until the Son and the Father make their abode in us, that will give us confidence to believe that it is possible to perfect holiness, and will reveal to us the secret of its attainment. “Having therefore these promises, beloved,” that is, knowing them, living on them, claiming and obtaining them, let us “perfect holiness.”

This faith is the secret power of the growth of the inner life of perfect holiness. But there are hindrances that check and prevent this growth. These must be watched against and removed. “Having these promises, let us cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of the Lord.” Every defilement, outward or inward, in conduct or inclination, in the physical or the spiritual life, must be cleansed and cast away. Cleansing in the blood, cleansing by the word, cleansing by the pruning knife or the fire — in any way or by any means — but we must be cleansed. In the fear of the Lord every sin must be cut off and cast out; everything doubtful or defiling must be put away; soul and body and spirit must be preserved entire and blameless. Thus cleansing ourselves from all defilement we will perfect holiness: the spirit of holiness will fill God’s temple with His holy presence and power.

Beloved, having these promises, let us perfect holiness. Perfectly holy! perfect in holiness let us yield ourselves to these thoughts, to these wishes, to these promises, of our God. Beginning with the perfect childlike heart, pressing on in the perfect way, clinging to a perfect Savior, living in fellowship with a God whose way and work is perfect, let us not be afraid to come to God with His own command as our prayer: Perfect holiness, O my Lord! He knows what He means by it, and we will know if we follow on to know. Lord, I am called to perfect holiness: I come to You for it; make me as perfectly holy as a redeemed sinner can be on earth.

Let this be the spirit of our daily prayer. I would walk before God with a perfect heart: perfect in Christ Jesus; in the path of perfect holiness. I would this day come as near perfection as grace can make it possible for me. “Perfecting holiness” shall, in the power of His Spirit, be my aim.