'Let us therefore, as many as be perfect, be thus
minded: and if in anything ye be otherwise minded,
God shall reveal even this unto you.'--PHIL. iii.
15.
'As many as be perfect'; and how many may they be? Surely a very short
bede-roll would contain their names; or would there be any other but the
Name which is above every name upon it? Part of the answer to such a
question may be found in observing that the New Testament very
frequently uses the word to express not so much the idea of moral
completeness as that of physical maturity. For instance, when Paul says
that he would have his converts to be '_men_ in understanding,' and when
the Epistle to the Hebrews speaks of 'them that are of full age,' the
same word is used as this 'perfect' in our text. Clearly in such cases
it means 'full grown,' as in contrast with 'babes,' and expresses not
absolute completeness, but what we may term a relative perfection, a
certain maturity of character and advanced stage of Christian
attainment, far removed from the infantile epoch of the Christian life.
Another contribution to the answer may be found in observing that in
this very context these 'perfect' people are exhorted to cultivate the
sense of not having 'already attained,' and to be constantly reaching
forth to unattained heights, so that a sense of imperfection and a
continual effort after higher life are parts of Paul's 'perfect man.'
And it is to be still further noticed that on the same testimony
'perfect' people may probably be 'otherwise minded'; by which we
understand not divergently minded from one another, but 'otherwise' than
the true norm or law of life would prescribe, and so may stand in need
of the hope that God will by degrees bring them into conformity with His
will, and show them 'this,' namely, their divergence from His Pattern
for them.
It is worth our while to look at these large thoughts thus involved in
the words before us.
I. Then there are people whom without exaggeration the judgment of truth
calls _perfect_.
The language of the New Testament has no scruple in calling men 'saints'
who had many sins, and none in calling men perfect who had many
imperfections; and it does so, not because it has any fantastic theory
about religious emotions being the measure of moral purity, but partly
for the reasons already referred to, and partly because it wisely
considers the main thing about a character to be not the degree to which
it has attained completeness in its ideal, but what that ideal is. The
distance a man has got on his journey is of less consequence than the
direction in which his face is turned. The arrow may fall short, but to
what mark was it shot? In all regions of life a wise classification of
men arranges them according to their aims rather than their
achievements. The visionary who attempts something high and accomplishes
scarcely anything of it, is often a far nobler man, and his poor,
broken, foiled, resultless life far more perfect than his who aims at
marks on the low levels and hits them full. Such lives as these, full
of yearning and aspiration, though it be for the most part vain, are
'Like the young moon with a ragged edge
E'en in its imperfection beautiful.'
If then it be wise to rank men and their pursuits according to their
aims rather than their accomplishments, is there one class of aims so
absolutely corresponding to man's nature and relations that to take them
for one's own, and to reach some measure of approximation to them, may
fairly be called the perfection of human nature? Is there one way of
living concerning which we may say that whosoever adopts it has, in so
far as he does adopt it, discerned and attained the purpose of his
being? The literal force of the word in our text gives pertinence to
that question, for it distinctly means 'having reached the end.' And if
that be taken as the meaning, there need be no doubt about the answer.
Grand old words have taught us long ago 'Man's chief end is to glorify
God and to enjoy Him for ever.' Yes, he who lives for God has taken that
for his aim which all his nature and all his relations prescribe, he is
doing what he was made and meant to do; and however incomplete may be
its attainments, the lowest form of a God-fearing, God-obeying life is
higher and more nearly 'perfect' than the fairest career or character
against which, as a blight on all its beauty, the damning accusation may
be brought, 'The God in whose hand thy breath is, and whose are all thy
ways, thou hast not glorified.'
People sneer at 'saints' and point at their failings. They remind us of
the foul stains in David's career, for instance, and mock as they ask,
'Is this your man after God's own heart?' Yes, he is; not because
religion has a morality of its own different from that of the world
(except as being higher), nor because 'saints' make up for adultery and
murder by making or singing psalms, but because the main set and current
of the life was evidently towards God and goodness, and these hideous
sins were glaring contradictions, eddies and backwaters, as it were,
wept over with bitter self-abasement and conquered by strenuous effort.
Better a life of Godward aspiration and straining after purity, even if
broken by such a fall, so recovered, than one of habitual earthward
grubbing, undisturbed by gross sin.
And another reason warrants the application of the word to men whose
present is full of incompleteness, namely, the fact that such men have
in them the germ of a life which has no natural end but absolute
completeness. The small seed may grow very slowly in the climate and
soil which it finds here, and be only a poor little bit of ragged green,
very shabby and inconspicuous by the side of the native flowers of earth
flaunting around it, but it has a divine germinant virtue within, and
waits but being carried to its own clime and 'planted in the house of
the Lord' above, to 'flourish in the courts of our God,' when these
others with their glorious beauty have faded away and are flung out to
rot.
II. We have set forth here very distinctly two of the characteristics of
this perfection.
The Apostle in our text exhorts the perfect to be '_thus_ minded.' How
is that? Evidently the word points back to the previous clauses, in
which he has been describing his own temper and feeling in the Christian
race. He sets that before the Philippians as their pattern, or rather
invites them to fellowship with him in the estimate of themselves and in
their efforts after higher attainments. 'Be thus minded' means, Think
as I do of yourselves, and do as I do in your daily life.
How did he think of himself? He tells us in the sentence before, 'Not as
though I were already perfect. I count not myself to have apprehended.'
So then a leading characteristic of this true Christian perfection is a
constant consciousness of imperfection. In all fields of effort, whether
intellectual, moral, or mechanical, as faculty grows, consciousness of
insufficiency grows with it. The farther we get up the hill, the more we
see how far it is to the horizon. The more we know, the more we know our
ignorance. The better we can do, the more we discern how much we cannot
do. Only people who never have done and never will do anything, or else
raw apprentices with the mercifully granted self-confidence of youth,
which gets beaten out of most of us soon enough, think that they can do
everything.
In morals and in Christian life the same thing is true. The measure of
our perfection will be the consciousness of our imperfection--a paradox,
but a great truth. It is plain enough that it will be so. Conscience
becomes more sensitive as we get nearer right. The worse a man is the
less it speaks to him, and the less he hears it. When it ought to
thunder it whispers; when we need it most it is least active. The thick
skin of a savage will not be disturbed by lying on sharp stones, while a
crumpled rose-leaf robs the Sybarite of his sleep. So the practice of
evil hardens the cuticle of conscience, and the practice of goodness
restores tenderness and sensibility; and many a man laden with crime
knows less of its tingling than some fair soul that looks almost
spotless to all eyes but its own. One little stain of rust will be
conspicuous on a brightly polished blade, but if it be all dirty and
dull, a dozen more or fewer will make little difference. As men grow
better they become like that glycerine barometer recently introduced, on
which a fall or a rise that would have been invisible with mercury to
record it takes up inches, and is glaringly conspicuous. Good people
sometimes wonder, and sometimes are made doubtful and sad about
themselves, by this abiding and even increased consciousness of sin.
There is no need to be so. The higher the temperature the more chilling
would it be to pass into an ice-house, and the more our lives are
brought into fellowship with the perfect life, the more shall we feel
our own shortcomings. Let us be thankful if our consciences speak to us
more loudly than they used to do. It is a sign of growing holiness, as
the tingling in a frost-bitten limb is of returning life. Let us seek to
cultivate and increase the sense of our own imperfection, and be sure
that the diminution of a consciousness of sin means not diminished power
of sin, but lessened horror of it, lessened perception of right,
lessened love of goodness, and is an omen of death, not a symptom of
life. Painter, scholar, craftsman all know that the condition of advance
is the recognition of an ideal not attained. Whoever has not before him
a standard to which he has not reached will grow no more. If we see no
faults in our work we shall never do any better. The condition of all
Christian, as of all other progress, is to be drawn by that fair vision
before us, and to be stung into renewed effort to reach it, by the
consciousness of present imperfection.
Another characteristic to which these perfect men are exhorted is a
constant striving after a further advance. How vigorously, almost
vehemently, that temper is put in the context--'I follow after'; 'I
press toward the mark'; and that picturesque 'reaching forth,' or, as
the Revised Version gives it, 'stretching forward.' The full force of
the latter word cannot be given in any one English equivalent, but may
be clumsily hinted by some such phrase as 'stretching oneself out over,'
as a runner might do with body thrown forward and arms extended in
front, and eagerness in every strained muscle, and eye outrunning foot,
and hope clutching the goal already. So yearning forward, and setting
all the current of his being, both faculty and desire, to the yet
unreached mark, the Christian man is to live. His glances are not to be
bent backwards, but forwards. He is not to be a 'praiser of the past,'
but a herald and expectant of a nobler future. He is the child of the
day and of the morning, forgetting the things which are behind, and ever
yearning towards the things which are before, and drawing them to
himself. To look back is to be stiffened into a living death; only with
faces set forward are we safe and well.
This buoyant energy of hope and effort is to be the result of the
consciousness of imperfection of which we have spoken. Strange to many
of us, in some moods, that a thing so bright should spring up from a
thing so dark, and that the more we feel our own shortcomings, the more
hopeful should we be of a future unlike the past, and the more earnest
in our effort to make that future the present! There is a type of
Christian experience not uncommon among devout people, in which the
consciousness of imperfection paralyses effort instead of quickening it;
men lament their evil, their slow progress and so on, and remain the
same year after year. They are stirred to no effort. There is no
straining onwards. They almost seem to lose the faith that they can ever
be any better. How different this from the grand, wholesome completeness
of Paul's view here, which embraces both elements, and even draws the
undying brightness of his forward-looking confidence from the very
darkness of his sense of present imperfection!
So should it be with us, 'as many as be perfect.' Before us stretch
indefinite possibilities of approximating to the unattainable fulness of
the divine life. We may grow in knowledge and in holiness through
endless ages and grades of advance. In a most blessed sense we may have
that for our highest joy which in another meaning is a punishment of
unfaithfulness and indocility, that we shall be 'ever learning, and
never coming to the full knowledge of the truth.' No limit can be put to
what we may receive of God, nor to the closeness, the fulness of our
communion with Him, nor to the beauty of holiness which may pass from
Him into our poor characters, and irradiate our homely faces. Then,
brethren, let us cherish a noble discontent with all that we at present
are. Let our spirits stretch out all their powers to the better things
beyond, as the plants grown in darkness will send out pale shoots that
feel blindly towards the light, or the seed sown on the top of a rock
will grope down the bare stone for the earth by which it must be fed.
Let the sense of our own weakness ever lead to a buoyant confidence in
what we, even we, may become if we will only take the grace we have. To
this touchstone let us bring all claims to higher holiness--they who are
perfect are most conscious of imperfection, and most eager in their
efforts after a further progress in the knowledge, love, and likeness of
God in Christ.
III. We have here also distinctly brought out the co-existence with
these characteristics of their opposites.
'If in anything ye are otherwise minded,' says Paul. I have already
suggested that this expression evidently refers not to difference of
opinion among themselves, but to a divergence of character from the
pattern of feeling and life which he has been proposing to them. If in
any respects ye are unconscious of your imperfections, if there be any
'witch's mark' of insensibility in some spot of your conscience to some
plain transgressions of law, if in any of you there be some complacent
illusion of your own stainlessness, if to any of you the bright vision
before you seem faint and unsubstantial, God will show you what you do
not see. Plainly then he considers that there will be found among these
perfect men states of feeling and estimates of themselves opposed to
those which he has been exhorting them to cherish. Plainly he supposes
that a good man may pass for a time under the dominion of impulses and
theories which are of another kind from those that rule his life.
He does not expect the complete and uninterrupted dominion of these
higher powers. He recognises the plain facts that the true self, the
central life of the soul, the higher nature, 'the new man,' abides in a
self which is but gradually renewed, and that there is a long distance,
so to speak, from the centre to the circumference. That higher life is
planted, but its germination is a work of time. The leaven does not
leaven the whole mass in a moment, but creeps on from particle to
particle. 'Make the tree good' and in due time its fruit will be good.
But the conditions of our human life are conflict, and these peaceful
images of growth and unimpeded natural development, 'first the blade,
then the ear, after that the full corn in the ear,' are not meant to
tell all the truth. Interruptions from external circumstances, struggles
of flesh with spirit, and of imagination and heart and will against the
better life implanted in the spirit, are the lot of all, even the most
advanced here, and however a man may be perfect, there will always be
the possibility that in something he may be 'otherwise minded.'
Such an admission does not make such interruptions less blameworthy when
they occur. The doctrine of averages does not do away with the voluntary
character of each single act. The same number of letters are yearly
posted without addresses. Does anybody dream of not scolding the errand
boy who posted them, or the servant who did not address them, because he
knows that? We are quite sure that we could have resisted each time that
we fell. That piece of sharp practice in business, or that burst of bad
temper in the household which we were last guilty of--could we have
helped it or not? Conscience must answer that question, which does not
depend at all on the law of averages. Guilt is not taken away by
asserting that sin cleaves to men, 'perfect men.'
But the feelings with which we should regard sin and contradictions of
men's truest selves in ourselves and others should be so far altered by
such thoughts that we should be very slow to pronounce that a man cannot
be a Christian because he has done so and so. Are there any sins which
are clearly _incompatible_ with a Christian character? All sins are
_inconsistent_ with it, but that is a very different matter. The uniform
direction of a man's life being godless, selfish, devoted to the objects
and pursuits of time and sense, is incompatible with his being a
Christian--but, thank God, no single act, however dark, is so, if it be
in contradiction to the main tendency impressed upon the character and
conduct. It is not for us to say that any single deed shows a man cannot
be Christ's, nor to fling ourselves down in despair saying, 'If I were a
Christian, I could not have done that.' Let us remember that 'all
unrighteousness is sin,' and the least sin is in flagrant opposition to
our Christian profession; but let us also remember, and that not to
blunt our consciences or weaken our efforts, that Paul thought it
possible for perfect men to be 'otherwise minded' from their deepest
selves and their highest pattern.
IV. The crowning hope that lies in these words is the certainty of a
gradual but complete attainment of all the Christian aspirations after
God and goodness.
The ground of that confidence lies in no natural tendencies in us, in no
effort of ours, but solely in that great name which is the anchor of all
our confidence, the name of God. Why is Paul certain that 'God will
reveal even this unto you'? Because He is God. The Apostle has learned
the infinite depth of meaning that lies in that name. He has learned
that God is not in the way of leaving off His work before He has done
His work, and that none can say of Him, that 'He began to build, and was
not able to finish.' The assurances of an unchangeable purpose in
redemption, and of inexhaustible resources to effect it; of a love that
can never fade, and of a grace that can never be exhausted--are all
treasured for us in that mighty name. And such confidence is confirmed
by the manifest tendency of the principles and motives brought to bear
on us in Christianity to lead on to a condition of absolute perfection,
as well as by the experience which we may have, if we will, of the
sanctifying and renewing power of His Spirit in our Spirit.
By the discipline of daily life, by the ministry of sorrow and joy, by
merciful chastisements dogging our steps when we stray, by duties and
cares, by the teaching of His word coming even closer to our hearts and
quickening our consciences to discern evil where we had seen none, as
well as kindling in us desires after higher and rarer goodness, by the
reward of enlarged perceptions of duty and greater love towards it, with
which He recompenses lowly obedience to the duty as yet seen, by the
secret influences of His Spirit of Power and of Love and of a sound Mind
breathed into our waiting spirits, by the touch of His own sustaining
hand and glance of His own guiding eye, He will reveal to the lowly soul
all that is yet wanting in its knowledge, and communicate all that is
lacking in character.
So for us, the true temper is confidence in His power and will, an
earnest waiting on Him, a brave forward yearning hope blended with a
lowly consciousness of imperfection, which is a spur not a clog, and
vigorous increasing efforts to bring into life and character the fulness
and beauty of God. Presumption should be as far from us as despair--the
one because we have not already attained, the other because 'God will
reveal even this unto us.' Only let us keep in mind the caution which
the Apostle, knowing the possible abuses which might gather round His
teaching, has here attached to it, 'Nevertheless'--though all which I
have been saying is true, it is only on this understanding--'Whereto we
have already attained, by the same let us walk.' God will perfect that
which concerneth you if--and only if--you go on as you have begun, if
you make your creed a life, if you show what you are. If so, then all
the rest is a question of time. A has been said, and Z will come in its
proper place. Begin with humble trust in Christ, and a process is
commenced which has no natural end short of that great hope with which
this chapter closes, that the change which begins in the deepest
recesses of our being, and struggles slowly and with many interruptions,
into partial visibility in our character, shall one day triumphantly
irradiate our whole nature out to the very finger-tips, and 'even the
body of our humiliation shall be fashioned like unto the body of
Christ's glory, according to the working whereby He is able even to
subdue all things to Himself.'