A recent article in a leading denominational magazine attempts to draw a contrast between the Bible truth of salvation by grace through faith and the equally imperative Bible truth of reproducing the perfect character of Jesus this side of heaven. The article’s author writes:
If we remember that none of us will ever equal Christ’s perfection this side of eternity, we will uphold and cling to God’s grace, Christ’s all-sufficiency, and the indwelling Spirit [1].
The only problem is, the Bible never draws the above contrast. In the pages of Scripture, clinging to God’s grace, Christ’s all-sufficiency, and the indwelling Holy Spirit are what in fact make possible the achieving of Christ’s perfection here on earth. First of all, let us consider the Biblical imperative for this achievement as described in the New Testament:
For what the law could not do, in that it was weak through the flesh, God sending His own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh, that the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit (Rom. 8:3-4).
Christ also suffered for us, leaving us an example, that we should follow in His steps, who did no sin, neither was guile found in His mouth (I Peter 2:21-22).
To the church of Laodicea, the last the Revelation’s seven churches, the Savior promises:
To him that overcometh will I grant to sit with Me in My throne, even as I also overcame, and am set down with My Father in His throne (Rev. 3:21).
We note with interest that all promises to the seven churches of Revelation are made to those who overcome (Rev. 2:7,11,17,26; 3:5, 12,21). But only to the Laodiceans, the church of the last days, is the promised victory equated with that of Jesus.
So the equaling of Christ’s perfection by the earthly Christian is most definitely a Biblical teaching, as we will see further in the present article. But is there any contrast, or even tension, in the Bible between clinging to the all-sufficiency of divine grace and reaching the perfection of Christ’s character during our earthly sojourn?
Only Half of Grace
Perhaps it is not by coincidence that the article cited at the beginning gives considerable attention to evangelical author Philip Yancey’s bestselling book What’s So Amazing About Grace? [2], which might better have been titled, Only Half of Grace. Though containing many valuable insights (his critique of the American Religious Right being one of the strongest and most needful in contemporary evangelicalism [3]), Yancey’s book seems to focus exclusively on grace as a means of forgiveness, tolerance, and reconciliation. While these represent indispensable aspects of Biblical grace, to be sure, Yancey’s book says little or nothing about grace as empowerment for holy living and the expulsion of sin from Christian lives.
At one point Yancey writes that Jesus replaced the categories of “righteous” and “guilty” with “sinners who admit” and “sinners who deny” [4]. But unlike the book of Revelation (2:7,11,17,26; 3:5,12,21; 12:11; 21:7), Yancey offers no category for sinners who overcome.
At another point Yancey rightly condemns the tactics of the Christian Right—today often called the Christian nationalist movement—with the following observation:
The state must always water down the absolute quality of Jesus' commands and turn them into a form of external morality--precisely the opposite of the gospel of grace. . . . It (the New Testament) commands conversion and then this, “Be perfect . . . as your heavenly Father is perfect.” Read the Sermon on the Mount and try to imagine any government enacting that set of laws [5].
But here is the big problem: Yancey claims the perfection commanded by Jesus to be impossible for the Christian so long as this earthly life lasts. In Yancey’s words:
It is our human destiny on earth to remain imperfect, incomplete, weak, and mortal, and only by accepting that destiny can we escape the force of gravity and receive grace [6].
Elsewhere in his book Yancey affirms this same unscriptural doctrine of spiritual defeatism [7]. Tragically, most Christians who profess to revere the Bible have embraced this heresy. And the end result is that those holding to such a view inevitably find a comfort level with their more persistent shortcomings. Multiply this on the wide scale of our contemporary culture, and moral chaos is the sure result. Meanwhile technology, communication, and the fast pace of postmodern life make sin ever more intrusive within the church's once-safe subculture. Desperate to guard themselves and their families from what they know is wrong, conservative Christians have turned to politics, striking back like a cornered cobra.
They mean well. They want the best for those they love. But the false gospel at the core of their faith has long since made room for sin, and the society in which they find themselves--much of which professes the same Christian faith--reflects this accommodation.
Little wonder that today’s Christian nationalist movement in the United States sees the acquisition of secular political power as so non-negotiable that the most egregious moral flaws in their chosen political champions become tolerable, so long as such persons pledge to do the political bidding of their professedly Christian acolytes. But considering the fundamental compromise evangelical Christian theology has made with the presence of sin in the life, this accommodation on the part of so many Christians shouldn’t surprise us. Because the Holy Spirit's power for total victory over sin is denied, rapprochement at some level with one's favorite (or most persistent) sins becomes inevitable. And when faced with sin's destructive consequences in themselves, their families, and society, Christians know their credibility before the world is at stake. So they strike back with carnal weapons rather than spiritual ones.
Yancey writes correctly that when Christians in past ages succumbed to the lure of politics, "Grace gave way to power" [8]. But when the grace Christians teach is stripped of its power over sin, resorting to carnal sources of power becomes an irresistible substitute.
The Absent Balance
The balance missing in popular Christian theology can only be restored by a wholehearted return to the teachings of Scripture relative to grace, salvation, and victory over sin. Biblical grace not only forgives our sins (Ex. 34:6-7; Rom. 3:24; Eph. 1:7); it provides power for obedience and total sanctification. The following verses make this clear:
And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work" (II Cor. 9:8).
For this thing I besought the Lord thrice, that it might depart from me. And He said unto me, My grace is sufficient for thee: for My strength is made perfect in weakness. Most gladly therefore will I rather glory in my infirmities, that the power of Christ may rest upon me (II Cor. 12:8-9).
Thou therefore, my son, be strong in the grace that is in Christ Jesus (II Tim. 2:1).
For the grace of God that bringeth salvation hath appeared to all men. Teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world (Titus 2:11).
Notice how we are to live soberly, righteously, and godly “in this present world,” not merely in the world to come. Perhaps the strongest verse affirming grace as power for obedience is the following:
Wherefore we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with reverence and godly fear (Heb. 12:28).
Conclusion: Grace and Perfection
The fact that the earthly Christian is to equal Christ’s perfection through the power of sanctifying grace is clearly taught in the New Testament. The following passages are perhaps clearest of all on this point:
And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ (I Thess. 5:23).
But thou, O man of God, flee these things, and follow after righteousness, godliness, faith, love, patience, meekness.
Fight the good fight of faith, lay hold on eternal life, whereunto thou art also called, and hast professed a good profession before many witnesses.
I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession;
That thou keep this commandment without spot, unrebukeable, until the appearing of our Lord Jesus Christ (I Tim. 6:11-14).
Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness,
Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? ...
Wherefore, beloved, seeing that ye look for such things, be diligent that ye may be found of Him in peace, without spot, and blameless (II Peter 3:11-12,14).
The phrase “without spot,” used in two of the above passages, is especially noteworthy, as this phrase is used elsewhere in the New Testament to describe the sinless character of Jesus (I Peter 1:19). Without question, according to these verses, God is summoning His people to duplicate in their practical lives the sinless obedience found in our Savior’s earthly life.
The apostle John repeats this summons to the end-time Christian:
Beloved, now are we the sons of God, and it doth not yet appear what we shall be; but we know that, when He shall appear, we shall be like Him, for we shall see Him as He is.
And every man that hath this hope in Him purifieth himself, even as He is pure (I John 3:2-3).
And in their mouth was found no guile, for they are without fault before the throne of God (Rev. 14:5).
This last verse, like so many in Revelation, draws on themes from the Old Testament. This verse seems to have been taken directly from the prophet Zephaniah:
The remnant of Israel shall not do iniquity, nor speak lies, neither shall a deceitful tongue be found in their mouth; for they shall feed and lie down, and none shall make them afraid (Zeph. 3:13).
Again we hearken back to the example of Jesus, who has shown how this is done:
Christ also suffered for us, leaving us an example, that ye should follow His steps.
Who did no sin, neither was guile found in His mouth (I Peter 2:21-22; see also Isa. 53:9).
Ellen White echoes these Bible promises on grace and perfection in such statements as the following:
We can never see our Lord in peace unless our souls are spotless. We must bear the perfect image of Christ. Every thought must be brought into subjection to the will of Christ [9].
We must not think that we can wait till we get to Heaven before we perfect pure, chaste, lovely characters. The Christian will be Christlike here. There is a diversity among us. We each have traits of character, tastes, gifts, and capacities peculiar to ourselves, all of which have been established or modified by education and habit. But by the grace of Christ all these varied characteristics may be brought into harmony with the will of God [10].
REFERENCES
1. Pilira Zapita, “Abundant Grace,” Adventist Journey, December 2024, p. 13.
2. Philip Yancey, What’s So Amazing About Grace? (Grand Rapids, MI: Zondervan, 1997), quoted by Zapita, “Abundant Grace,” Adventist Journey, December 2024, p. 12.
3. Yancey, What’s So Amazing About Grace?, pp. 229,242,250-251.
4. Ibid, p. 182.
5. Ibid, pp. 250-251.
6. Ibid, p. 273.
7. Ibid, pp. 203-204,210.
8. Ibid, p. 234.
9. Ellen G. White, Review and Herald, May 30, 1882.
10. ----Signs of the Times, Oct. 22, 1885.
Pastor Kevin Paulson holds a Bachelor’s degree in theology from Pacific Union College, a Master of Arts in systematic theology from Loma Linda University, and a Master of Divinity from the SDA Theological Seminary at Andrews University. He served the Greater New York Conference of Seventh-day Adventists for ten years as a Bible instructor, evangelist, and local pastor. He writes regularly for Liberty magazine and does script writing for various evangelistic ministries within the denomination. He continues to hold evangelistic and revival meetings throughout the North American Division and beyond, and is a sought-after seminar speaker relative to current issues in the Seventh-day Adventist Church. He presently resides in Berrien Springs, Michigan