PERFECTION

THE ATTRIBUTE OF THE PERFECTION OF GOD

 

The attribute of PERFECTION deserves first consideration. Of the three it would appear that from the standpoint of logic it should come first, in the sense that each attribute of God lacks nothing that it ought to possess in order that God should be all that He should be in order to be God. Perfection includes both quantitative completeness and qualitative excellence.

Though many theologians reserve the word perfection for reference to the moral attributes alone, it is quite evident that in their struggles for lan­guage that will do justice to God, they are forced to use such expressions as "the divine perfections," "principal perfections," and "personal perfections" which means that the word perfection enlarges to the point of including all that God is. One theologian refers to "His absolute perfection" and then proceeds to discuss the infinity of God.

It is therefore quite obvious that the perfection of God deserves specific discussion, and especially in the light of the fact that the Scriptures themselves make reference to the perfection of God.

1. The terminology of the Scriptures represents two words in the ori­ginal languages. In relation to God the Hebrew term appears six times in adjec­tival form and once as a noun (Deut. 32:4; 2 Sam. 22:31; Job 35:3-4; 37:16; Psa. 18:30; 19:7; Job 11:7). The Hebrew term means perfect, complete, whole, without blemish, nothing lacking. The Greek term does not differ greatly from the Hebrew term, inasmuch as the word means perfect in the sense of being complete, finished, or mature (Matt. 5:48; Rom. 12:2; Heb. 2:10; 5:9).

The same term is used in many different connections in the Old and New Testaments, and its usage in those places makes it clear what its sense must be when used in relation to God. One passage is most clear. The rich young ruler wanted to know of Christ what he lacked (Matt. 19:20). And Christ declared, "If thou wilt be perfect, go and sell that thou hast" (Matt. 19:21). In every context where the word is used, it is this idea that is being presented.

Therefore, it is logical to assume that this usage also prevails when the Hebrew and Greek terms are used of God. The meaning must be that God is perfect in the sense that He is complete, full, whole, lacking nothing. A perfect God is all that God ought to be as God, and He does not fall short in any respect.

2. Any analysis of the terminology of perfection in relation to God must in the final sense be arbitrary, because it will depend almost entirely upon the viewpoint of the student at the time this analysis is made. The one use of the noun perfection is probably used in relation to the totality of God. "Canst thou by searching find out God? Canst thou find out the Almighty unto perfection?" (Job 11:7). The parallel construction of the Hebrew poetry would suggest that "God" and "perfection" are intended to cover the same area. Assuming that this is true, then every attribute of God is under consideration.

      The personality of God could be the central idea under consideration when the Bible speaks of the perfect word of God (Psa. 19:7), the perfect will of God (Rom. 12:2), and the perfect knowledge of God (Job 36:3-4; 37:16). The greatness of God may be summarized under the perfect work of God (Deut.32:4) and the perfect way of God (2 Sam. 22:31; Psa. 18:30). And perhaps the point of emphasis in Matt. 5:48 and Heb. 2:10; 5:9 must be the goodness of God in that these verses dwell on love and salvation. From some other viewpoints, different arrangements of these references could be made, but in the final analysis it must be concluded that these passages extend to and include the entire being of God. In this respect God is perfect. He lacks nothing quantitatively or qualitatively that is necessary for Him to be God.

3. There are problems associated with the use of the word "perfect" in the Scriptures, but these problems are usually satisfactorily settled when taken in their context. For instance, it is asserted that Noah and Job were per­fect men (Gen. 6:9; Job 1:1). This does not mean that these men were sinless, nor that they were perfect as God is perfect. But it does mean that they were all that men ought to be within the circumstances in which they lived and under the conditions which characterized those days.

It is also asserted that Satan was "perfect in thy ways from the day that thou wast created, till iniquity was found in thee" (Ezek. 28:15). At the time of his creation he was the "anointed cherub that covereth" (Ezek. 28:14), a holy creature appointed to a high and holy task. Within the circle of free will the mystery of iniquity developed. In no sense was this creature perfect in the same sense that God is perfect. But he was perfect in the sense that at the time of creation, in his will and ways there was no moral imperfection.

The apparent problem in the exhortation of Christ to be "perfect, even as your Father which is in heaven is perfect" (Matt. 5:48) finds its solution with­in the immediate context. In Matt. 5:43-47 the emphasis is on love, the kind of love God shows to enemies as well as friends. God's children should display this perfection in their lives as indicated by the logical connection "therefore." In the event that this explanation does not satisfy the full significance of the text, it is true that the moral perfection of God is an ideal toward which all His children should strive even though they may never reach it in this life.

4. The practical values of this divine attribute are many. For one thing the perfection of God provides all that man needs. There is nothing lacking in God. So the Psalmist exclaims, "As the hart pants after the water brooks, so pants my soul after thee, O God. My soul thirsts for God" (Psa. 42:1-2). Since this perfection extends to all the other attributes, there is no need that is not met in the yearning of the saint. The perfect fullness of God provides the necessary com­pleteness for the believer in salvation. "For in Him dwells all the fullness of the Godhead bodily, and in Him ye are made full" (Col. 2:8-9 ASV). The perfec­tion of God is an ideal after which believers may strive (Matt. 5:48), and to which they will someday attain (1 John 3:2).