The expression "to make perfect" (telioo) occurs very frequently in the New Testament, but more so in the Epistle to the Hebrews than in any other book of the Bible. "To make perfect" in its scriptural meaning has not the modern meaning of endowing with all excellent qualities, but simply to bring to the end, 1:e., the appropriate, or appointed end corresponding to the idea. In any case, what this end is will be suggested by the context as to what is made perfect. In John's Gospel the verb is translated "finish," and the corresponding noun occurs at the beginning of Hebrews 12, "Jesus the Author and Finisher of faith."
"For it became Him for whom are all things and by whom are all things in bringing many sons unto glory to make the Captain of their salvation perfect through sufferings" (Heb. 2:10). The previous verse speaks of Him being crowned with glory and honor. Hence the perfection describes the Son's supreme place in the economy of salvation.
"To perfect," then, is a relative term, and may be used in the sense of bringing to completion in a variety of connections. There is no variation in the mere meaning of the word, the variety of meaning arises from the fact that it will vary according to the relation in which it is used. The expression is used relative both to the Son and to men. In regard to the Son it is said in the above passage that, "It was fitting to make perfect, or to install, the Captain of salvation through sufferings." Again, in the fifth chapter, the Son learned obedience by the things which He suffered and when He was made perfect He became the Author of eternal salvation. He went through sufferings to reach the purpose of God.
Then Hebrews 7 shows the law appointed high priests having infirmity, but the word of the oath which was after the law appointeth the Son who is "consecrated," or "made perfect," for evermore. The contrast is between a Son completed and the human high priest who had shortcomings or infirmity. The Son being made perfect excluded the idea of infirmity and the necessity of offering for Himself, but the words do not suggest any contrast between the Son's present state and His condition previous to the cross.
Perfection is the end of a process. "He was crowned with glory because of suffering death." The various steps, however, reflected themselves in a process in Himself. He was made perfect through sufferings. He became a merciful High Priest. He learned obedience. The point, therefore, is not that this perfecting process went on in the Son as if it were an advance in virtue or even a confirmation of sinlessness. It was a process that went on in Him in relation to those whom He was saving.
It is erroneous to bring the process of making perfect into relation to His sufferings viewed as temptations, and overcoming them, and in His exaltation to a condition of confirmed blessedness. His life under sufferings was not a personal probation. His sufferings were those incident to His Authorship of salvation, and as He met them in the preparation for it, they were the means of giving Him that experience of human conditions which furnished Him to engage in the work of becoming the Author of salvation on the cross.
His learning obedience does not mean that He advanced in disposition but that He entered more fully into the experience of that obedience, till it was crowned in the suffering of death.
In the beginning of Hebrew 12, the expression "Finisher," or Perfecter, of faith, does not imply that He advanced in strength of faith, but simply that He completed a path of faith. It had in Him its completed work.
When the word is used relative to men, it is said that perfection was not by the Levitical priesthood (Heb. 7:11); that the law made nothing perfect (Heb. 7:18); that the Old Testament offerings were unable to "make perfect" the servants as to the conscience (Heb. 9:9); that the Old Testament sacrifices offered year by year could not make the worshipers perfect (Heb, 10:2); and that the Son, by His one offering, had for ever perfected the sanctified (Heb. 10:14).
From these passages the perfecting of men would seem to bear the meaning of bringing them into true covenant relationship with God. This condition was not realized in the life of the Old Testament saints. They could not be made perfect, or complete, apart from us (Heb. 11:40). Reference is made to the spirits of just men made perfect (Heb. 12:23), yet their perfection is not the completed salvation which they will receive when the Lord comes again.
The corresponding adjective is translated "of full age" (Heb. 5:14), simply meaning "maturity" in contrast to the state under the Jewish system which was occupied with "the first principles," or "rudiments," of the "oracles of God," or of the "doctrine of Christ." The Hebrews were encouraged to go on unto perfection, 1:e., to the apprehension of Christ in glory. Judaism, 1:e., ritualism, never could effect that end. They had not even got the question of righteousness settled in their souls, and were necessarily inexperienced in the word of righteousness. The further matter of discernment was quite beyond them. The Holy Spirit's presence consequent on Christ's exaltation and glory is the factor which sharpens our senses or spiritual faculties to discriminate between subtle distinctions of good and evil. This is much more comprehensive than what man describes as morality or conduct.
There is another word (katartizo) which is sometimes translated "to make perfect," or "perfection." In other places it does service in expressing the thoughts of "mending" nets (Matt. 4:21); the Christians were to be "perfectly joined together" (1 Cor. 1:10); one overtaken in a fault was to be "restored" in the spirit of meekness (Gal. 6:1); a body was "prepared" for the Son (Heb. 10:5); the worlds were "framed" by the Word of God (Heb. 11:3).
Hence the second word introduces another idea, that of fitting into a position, probably best illustrated by the articulation of a joint in the human body. When by accident or disease a joint gets stiff the limb fails to obey the will, and so when anything occurs which renders a joint inoperative in a spiritual sense, it fails to supply the nourishment which Christ our Head in heaven alone can communicate. Hence spiritual growth is hindered, and all are losers through the in articulation of one joint. T. Oliver (Galashiels)