Full - Grown – Mature

"Strong meat belongs to them that are of full age." (Heb. 5. 14) or "Solid food belongs to them that are full-grown" (R.V) or "… for the mature, for those who have their faculties trained by practice to distinguish good from evil" (RSV) or are of "adult" stature or in some contexts, "perfect". All of these translate from the Greek 'teleios'. It is derived from the word "telos" which means "end", "consummation" or "conclusion". "Full-.grown" or "mature" are good words to stand over against "babes" in the context here and to indicate that the growing process has reached its climax and consummation as nature intended it. And to these "strong meat" or "solid food" is the appropriate nutriment. The AV frequently translates 'meat' ‑ which indicates the general usage of the Greek 'trophe' as a term in former Elizabethan days - but most modern translations use the word "food". 'Trophe' denotes "nourishment - food", akin to "tropho" to rear, nourish, feed says Vine in his "Expository Dictionary" so it does not necessarily mean animal flesh, though it would not be excluded if used in the wider general sense of food. Strong meat or solid food stereoo, is food that can make hard, firm, or solid, to make firm or establish. Strong meat or solid food stands for an advanced form of teaching or doctrine in contrast to elementary topics suitable for 'babes in Christ'. Solid spiritual food is appropriate and necessary for the full-grown, adult, mature, spiritually perfect and these are they whose senses can be exercised to discern or discriminate between good and evil. It is with that sense of being full-grown, mature or perfect that this study is concerned. Some have stumbled, jealous for the Mosaic Law, claiming not to have sinned over a period of time. They imagine the Law of Christ (Gal. 6. 2) to be identical with the Law of Sinai. They have come to think that because they have not openly dishonoured their parents or killed someone, committed adultery or stolen, borne false witness or coveted their neighbours goods they are without sin and may claim to be perfect in God's sight. There is a possible way in God's sight for us to be perfect. It is easy to err by pressing our own definition into it, and making a standard of conduct that we may claim to attain and fulfil Christian perfection or maturity. Abstinence from doing forbidden things is often defined as being without sin in moral behaviour but Christian perfection is much more than that. It is much more than a mere negative attitude to evil and to evil things! It is one thing to hate evil - but that in itself is not enough. Of our Lord Jesus it is said He loved righteousness as well (Heb. 1. 9). The true nature of Christian perfection is in basic principles. And for this standard of perfection our Lord Jesus is the one and only pattern. A man may not have killed or robbed his fellow man, but if in his heart under intense provocation he may have felt that he could have done, in the sight of Heaven, the act has been performed. If at any time he has looked upon a woman in lust, the transgression is accounted to have been committed. Negative withholding from the deed is not sufficient to fulfil the Law of Christ; there must be a positive attitude to it, so that if the opportunity really came, the act would not take place.

Absolute perfection is not possible so long as we lack knowledge. As our knowledge grows we constantly discover evil in the things we formerly did or allowed without qualms or misgivings. As we continue to grow older and in grace, we come to see unchristian-likeness in things, which we still do, so that we can never say we have reached full and complete attainment in moral things. Paul knew well that he had not attained that for which Christ had arrested him and if he, giant that he was, had reason to say that for himself, surely we of lesser stature must say that for ourselves. Whether we confess them or not, our shortcomings in God's sight are none the less real.

Yet on the other hand, in spite of our shortcomings and defects there is a state of perfection accredited to us in Christ Jesus our Lord. In each person and each case, the term must be applied in accordance with its setting and with its context. "The man of God must be perfect" wrote Paul to Timothy (2 Tim. 3. 17) but here it is the perfection of the workman with his tools. It implies the full kit of tools and an efficiency and dexterity in using them. The tool-kit here is Holy Scripture; the ability of the man of God is in using it for doctrine, for reproof, for correction and for instruction in righteousness. But the possession of the tool-kit and the dexterity in the use of each tool does not imply absence of sin in the man of God himself. Again when Jesus bids us be perfect as our Father in heaven is perfect, He bids us use the same impartiality in the distribution of our bounty and be like God who shows no distinction between the just and the unjust, but distributes rain upon everyone, everywhere (Matt. 5.45-48).

When God called Abraham to walk before him and "be perfect" surely it did not mean that Abraham was to walk before God without sin. (Gen. 17.1). That was impossible for the patriarch to attempt, but to walk before God with a whole-hearted devotion was something else and was definitely possible. That is what God seeks always, everywhere, according to ability. The standard is, more a matter of "what we would if we could" than of actual deed, though it must be said, the "what we would" of tomorrow must exceed the "what we would" of today. There must be growth to attain the "full-grown" estate.

If then God is graciously pleased to accept the 'will' for the 'deed' and it is our will to offer him the utmost devotion of our soul, that act of worship and surrender is the state of soul which God accounts as 'perfection' ‑'perfection' at our present stage of growth. It indicates the attainment, assisted by the Holy Spirit of God, of the utmost of which our "new-man" is capable today. It will help us to become assured that God will not look for more from us, till we have had time and training to grow up more nearly to full maturity.

Paul tells us in Eph. 4. 11-12 that God gave to the Church, Apostles, Prophets, Evangelists, Pastors and Teachers for the purpose of the perfecting of the saints which was to be a continuing procedure until each believer had attained through unity with his fellow-brethren and a deepening knowledge of the Son of God, unto a perfect (teleios, mature) man, unto the measure of the stature of the fulness of Christ. All the service of this God-given ministry is intended to promote development and growth in each individual saint, as well as in all saints collectively till the "full-grown" Christ-like condition is attained.

This growth and development manifests itself along four principal lines - of faith, of knowledge, of holiness, and of love. Each part, although separate, inter-links with each other part to produce the ideal perfection of Christ-likeness.

Paul wrote to his Thessalonian friends assuring them that night and day he was praying intensely to see their face in order that he might help to "perfect that which is lacking in your faith" (1 Thess. 3. 10). They needed to be informed more fully concerning the purpose of God to enable them to grow up from the "milk" stage to that of "solid food". In this acquisition of the necessary information their faith would attain perfection. But any kind of information would not attain that end. Only that which set the love of God and the knowledge of Christ Jesus their Lord before them would be effective for their growth. To the Colossians Paul wrote "We... do not cease to pray and make request for you that you may be filled with the knowledge of his will in all spiritual wisdom and understanding." Peter also adds his admonition to the saints, to grow in grace and in the knowledge of our Lord and Saviour Jesus Christ. Knowledge that does not enhance our knowledge of our Lord Jesus is not likely to increase in us a likeness to Himself. Increasing knowledge of the Son of God (Eph.4.13) plus a maturing of faith, will then lead to the next step of perfecting holiness in the fear of God. "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). As the knowledge of the Lord Jesus is received by a deepening faith into a good and honest heart it will be to us as the reflecting mirror in which we behold the glory of the Lord. As we gaze therein, we shall be changed (another picture of our growth) into the same image from glory to glory as by the Spirit of the Lord. It is only as we come to "know him" (Phil. 3.10) that this transforming work proceeds apace.

The crowning feature of this perfecting process is that of Christ-like love. John says "If we love one another God abides in us, and his love is perfected in us." (1 John 4. 12). "Perfect love casts out fear" (1 John 4. 18) and this perfect love says Paul "is the bond of perfection" -- the bond that binds and holds every grace together into a perfect Christ-like unity.

Grouping all these things together ‑ faith, knowledge, holiness and love ‑ John says "And we have known and believed the love that God has to us. God is love, and he that dwells in love dwells in God, and God in him. Herein is love made perfect. . ." (1 John 4. 16-17). Thus belief (faith) based on knowledge (of the right kind) leading us to dwell in God and to have God dwell in us (holiness) results in perfection of love, and this matured and full-grown love is the hall-mark of perfection in the sight of God. Of all such, John says "whoever keeps His word (after learning it) in him verily is the love of God perfected." (1 John 2. 5).

To this full grown maturity, perfection, both the Word of God in precept, and the indwelling Spirit of God in practice, urge us on. It is no more thinkable that the Christian believer should desire to remain a babe, feeding only on "milk", than that a lad should lack desire to grow up to be a man. The inward "urge" which turns bud into flower, child into adult, should prompt the desire, and promote the activity in every Christian's "inner man" to attain maturity, and be thus able to absorb and assimilate 'strong meat'. Christian perfection is not a perfection of the flesh, but a maturing of the "New Creature" into the likeness of Christ Jesus the Lord. When believers come to understand that God's great desire for them is their sanctification, and that "Christ should be formed in them" and that this perfecting is the work of God who will both 'will' and 'work' in them according to His good pleasure. (if only they lie responsive in His hands) they will then realise that all that God asks of them is to present themselves a living sacrifice to Him that they may prove, in actual experience, what is "that good and acceptable and perfect will of God" concerning them. This will work perfection in them, and bring them up to the full stature of men in Christ Jesus. "Now he that hath wrought this self-same thing is God, who also hath given unto us the earnest of the Spirit."