Perfection in Hebrews

In the NT, the doctrine of perfection is fully developed in the book of Hebrews. Words such as perfect and perfection are often translated from the Greek word τελειος The actual meaning of the term is defined by its context。 Sometimes, perfection is mentioned but no explanation of its meaning is given in the immediate context of the surrounding verses. Other times, the meaning of perfection is immediately explained by the surrounding verses. The following verse is an example of a passage which immediately explains what perfection is:

Heb 5:14 “but solid food is for the mature, who because of practice have their senses trained to discern good and evil.” The word τελειος, translated as “mature” in this passage, is explained as having ones senses trained through practice to discern good and evil.

The following passage is an example of a text which mentions perfection but does not immediately explain it:

Heb 7:11 “now if perfection [τελειωσις] was through the Levitical priesthood (for on the basis of it the people received the law), what further need was there for another priest to arise according to the order of Melchizedek, and not be designated according to the order of Aaron?”

The passage tells us that perfection was not available to Israel through the Aaronic priesthood. The passage does not explain in what sense “perfection” is being used. It is necessary to read on to better understand what perfection is.

Heb 9: 9 “which is a symbol for the present time. Accordingly both gifts and sacrifices are offered which cannot make the worshiper perfect in conscience,”

Here, Scripture indicates that the perfection has to do with the conscience of the believer. Chapter 9:14 elaborates:

“how much more will the blood of Christ, who through the eternal spirit offered himself without blemish to god, cleanse your conscience from dead works to serve the living god?” To be perfect is to have the conscience cleansed.

Chapter 10 refers to the Day of Atonement to further explain the meaning of perfection:

1 “for the law, since it has only a shadow of the good things to come and not the very form of things, can never, by the same sacrifices which they offer continually year by year, make perfect those who draw near.

2 otherwise, would they not have ceased to be offered, because the worshipers, having once been cleansed, would no longer have had consciousness of sins?

3 but in those sacrifices there is a reminder of sins year by year.”

Hebrews 10 defines perfection as having “no more consciousness of sins. The writer is here referring to the annual Day of Atonement service. He points to the inadequacy of the annual service by saying that it could not make the worshippers perfect because it did not cleanse their consciousness.

The Jewish worshipers were not really perfected by their offerings throughout the year. Their sin would be called to remembrance on the Day of Atonement. The Day of Atonement service was inadequate because it was repetitive. A perfect sacrifice would have rendered the annual service obsolete because the conscience would have been cleansed once for all. The emphasis here is on “their sins and iniquities I will remember no more.” “Consciousness of sins” is another way of saying memory of sins. The sacrifice of Christ sets the worshippers free from the memory of sin. No longer necessary to mull over our past mistakes on the Day of Atonement, or wonder if our sins have really been forgiven. .

“For by a single offering he has perfected for all time those who are sanctified (vs. 14) means that the sanctified, that is those participating in the services, will never again face their sins, as the Jews did every year on the Day of Atonement.”

Hebrews 11: 39, 40 offers yet another definition of perfection: “Yet all these, though they were commended for their faith, did not receive what was promised, since God had provided something better so that they would not, apart from us, be made perfect.”

In this passage perfection means “to receive what was promised.” They had not received what was promised; therefore, they could not be made perfect.

Since becoming perfect is dependent upon receiving the promises, an understanding of the promises is required. To receive the promises is to be made perfect. To not receive the promises is to be or remain imperfect.

Fortunately, the promises are clearly explained in the immediate context. The promises are a reference to the covenant that God made with Abraham:

9 “by faith he lived as an alien in the land of promise, as in a foreign land, dwelling in tents with Isaac and Jacob, fellow heirs of the same promise;
10 for he was looking for the city which has foundations, whose architect and builder is god.”
....
13 “all these died in faith, without receiving the promises, but having seen them and having welcomed them from a distance, and having confessed that they were strangers and exiles on the earth.
14 for those who say such things make it clear that they are seeking a country of their own.”
15 “and indeed if they had been thinking of that country from which they went out, they would have had opportunity to return.
16 but as it is, they desire a better country, that is, a heavenly one. therefore god is not ashamed to be called their god; for he has prepared a city for them.”

Hebrews defines perfection in three ways. Chapter 5 defines it as having ones senses exercised to discern good from evil. Chapter 10 defines it as not having to face forgiven sin ever again. Chapter 11 defines perfection as realizing the fulfillment of the Abrahamic promises.