What the Bible says about
(From Forerunner Commentary)
The first of this verse's two problems is that the KJV translates two different Hebrew words as "generations"! The first occurrence—"These are the generations"—is rendered from toledoth (Strong's #8435; note that it is plural), meaning "descent," "history," or "genealogy." The NKJV corrects this first error by using the word "genealogy"—"This is the genealogy of Noah"—although this is still a singular word. Other translations read:
» "the records of the generations" [New American Standard Bible (NASB)]
» "the account" [New International Version (NIV)]
» "the story" [Revised English Bible (REB)]
» "the descendants" [Moffatt translation (MOF)]
» "births" (Young's Literal Version)
» "the family records" [Holman Christian Standard Bible (HCSB)]
The second occurrence of "generations"—in the phrase "perfect in his generations"—is from the Hebrew word dôr (Strong's #1755), which means "properly, a revolution of time, i.e., an age or generation." The Theological Wordbook of the Old Testament (TWOT) adds:
Generation. By a thoroughly understandable figure, a man's lifetime beginning with the womb of earth and returning thereto (Gen 3:19) is a dôr; likewise from the conception and birth of a man to the conception and birth of his offspring is a dôr. A special use . . . is to mean simply "contemporaries," . . . cf. Gen 6:9 . . . "in his own generation and those immediately contiguous."
In Isaiah 53:8, this word, dôr, is used similarly to Genesis 6:9:
[My Servant, Jesus] was taken from prison and from judgment, and who will declare His generation? For He was cut off from the land of the living; for the transgressions of My people He was stricken.
This is better rendered, as in the English Standard Version: ". . . and as for His generation [or, contemporaries], who considered that He was cut off out of the land of the living, stricken for the transgression of my people?"
Generation (dôr) simply means a period of time, in the same way we use the phrases "the life and times of Ronald Reagan" or "the Age of Napoleon." The Hebrew implies the context or milieu of a person's life, the situations and events that occurred during his lifetime, including, as TWOT shows, his "contemporaries." Thus, many modern translations have rendered in his generations as:
» "in his time" (NASB)
» "at that time" (The Living Bible)
» "of his time" (Today's English Version; REB)
» "among the people of his time" (NIV)
» "among his fellow-men (The Modern Language Bible)
» "among his contemporaries" (HCSB)
» "among the men of his day" (MOF)
The two generations in Genesis 6:9 are quite different words and should be translated to distinguish them and to rule out misunderstanding.
Richard T. Ritenbaugh
'Perfect In His Generations'
Genesis 6:9 is one of these misunderstood verses that has spawned doctrinal error. Some have used this verse to justify their belief in their racial superiority, and others have wielded it to break up mixed-race marriages and exclude believers of other races from the church. These false doctrines are based upon a misunderstanding of the English translation and the Hebrew text behind it.
At first glance, Genesis 6:9 seems straightforward: "These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God" (KJV). However, the phrase "perfect in his generations" has been interpreted to mean that Noah was racially pure, that is, all of his ancestors had been of the same racial stock, making Noah the only "perfect" human being of his generation. Some have deduced from this that racial purity was a determining factor—along with the fact that he "was a just man"—in God's choice of Noah to build the ark and then replenish the earth on the other side of the Flood.
In a mind susceptible to prejudice, this misinterpretation can lead to simple condescension toward or even to outright rejection of whole races as somehow "subhuman." From this have sprung extreme movements such as Aryanism, white supremacy, and Identity cults, all of which preach racial purity and combine it with various levels of isolation and/or segregation, persecution, and militancy. Even in the church, where "there is neither Greek nor Jew" (Colossians 3:11), it can cause distrust, marginalization, and respect of persons, disrupting fellowship and destroying unity.
Unfortunately, the New King James Version (NKJV) fails to correct the translation of Genesis 6:9, although its marginal note on the word "perfect" offers two alternative renderings. The NJKV translators, like their colleagues who worked on other modern translations of God's Word, should have made the change in the text itself to remove all question.
Richard T. Ritenbaugh
'Perfect In His Generations'
In the Hebrew text, the word perfect is tamîm (Strong's #8549), and its basic meaning is "complete" or "entire." It does not mean "perfect" as we think of it today, as "without fault, flaw, or defect." Other English words that translate tamîm better than "perfect" are "whole," "full," "finished," "well-rounded," "balanced," "sound," "healthful," "sincere," "innocent," or "wholehearted." In the main, however, modern translators have rendered it as "blameless" in Genesis 6:9.
This does not mean that Noah never sinned, but that he was spiritually mature and that he had a wholehearted, healthy relationship with God, who had forgiven him of his sins, rendering him guiltless. The thought in Genesis 6:9 extends to the fact that Noah was head-and-shoulders above his contemporaries in spiritual maturity. In fact, the text suggests that he was God's only logical choice to do His work.
The New Testament concept of perfection, found in the Greek word téleios (Strong's #5056), is similar to tamîm. Perhaps the best-known occurrence of téleios occurs in Matthew 5:48: "Therefore you shall be perfect, just as your Father in heaven is perfect." Certainly, Jesus desires that we become as flawless as we can humanly be, using the utter perfection of the Father as our model, but His use of téleios suggests something else. His aim is that a Christian be completely committed to living God's way of life, maturing in it until he can perform the duties God entrusts to him both now and in His Kingdom. In harmony with this idea of spiritual growth toward completion, téleios is well translated as "mature" in I Corinthians 2:6, and in Hebrews 5:14, itis rendered as "of full age."
In addition, unlike Greek, biblical Hebrew is a rather concrete language, expressing itself in colorful, often earthy terms, and emphasizing its meaning with repetition and rephrasing. Because his vocabulary was limited by a relatively small number of words, a Hebrew writer relied on syntax, metaphors, puns, and other figures of speech to make his meaning clear. Perhaps chief in his bag of verbal tricks was parallelism.
Parallelism is similar to the use of appositives in English. When we say, "Fred Jones, the pharmacist, often rode his bicycle to work," we restate the subject of our sentence and add information at the same time. The Hebrew writer did the same thing, but he was not limited merely to renaming nouns; he worked in phrases, clauses, and whole sentences. For instance, a well-known parallelism appears in Psalm 51:2: "Wash me thoroughly from my iniquity, and cleanse me from my sin." Many of the proverbs of Solomon also follow this form, for example, "Pride goes before destruction, and a haughty spirit before a fall" (Proverbs 16:18).
In the same way, "perfect in his generations" acts as a parallel thought to Noah being "a just man." Just represents the Hebrew tsaddîq (Strong's #6662), meaning "just," "righteous," "lawful" (in accord with a standard), "correct." Noah was a man who lived in accordance with God's revealed will, unlike all others of his time. In writing this description of Noah, Moses' use of parallelism emphasizes Noah's unusual righteousness for a man living among the spiritually degenerate humanity of his day.
The thought of Noah being spiritually complete or righteous beyond all of his contemporaries fits hand-in-glove with the context.
Then the LORD saw that the wickedness of man was great in the earth, and that every intent of the thoughts of his heart was only evil continually. And the LORD was sorry that He had made man on the earth, and He was grieved in His heart. So the LORD said, "I will destroy man whom I have created from the face of the earth, both man and beast, creeping thing and birds of the air, for I am sorry that I have made them." But Noah found grace [favor, acceptance] in the eyes of the LORD. (Genesis 6:5-8)
His fear of God, exhibited in his obedience to God's instructions—his righteousness—is why God chose Noah, not his supposed racial perfection! In fact, the verse contains no connotation of race at all but is entirely interested in Noah's spiritual résumé. God wanted Noah, a man of integrity and morality, to build the ark and reestablish human society on a godly footing. The biblical account testifies that he performed his responsibility as well as any man could.
From what we have seen, a fair translation of verse 9 would be:
These are the records of Noah. Noah was a righteous man, blameless among his contemporaries. Noah walked with God.
This is reinforced in Genesis 7:1, in which the Lord says to Noah, ". . . I have seen that you are righteous before Me in this generation." As God says in Isaiah 66:2, "But on this one will I look [have favor]; on him who is poor and of a contrite spirit, and who trembles at My word." Such a man was Noah.
The apostle Paul writes in Galatians 3:26-28:
For you are all sons of God through faith in Christ Jesus. For as many of you as were baptized into Christ have put on Christ. There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus.
Physical traits—such as genetic "perfection," social status, or gender—are not high on God's list of priorities regarding His children, but putting on the faith and righteousness of Jesus Christ is what impresses Him. In Noah's case, these qualities are what led to his salvation—not anything as insignificant as the color of his skin.
Richard T. Ritenbaugh
'Perfect In His Generations'
The Hebrew word rendered "blameless" (NKJV) or "perfect" (KJV) in Genesis 17:1 means "entire, complete, full, without blemish." The Greek word found in Matthew 5:48 translated "perfect" means "finished, complete, having reached its end," and implies being fully grown or mature. The definition of the English word perfect is "lacking nothing essential to the whole, without defect, complete." All three definitions contain the word "complete."
Mike Ford (1955-2021)
Perfection...Piece by Piece
In chapter 17, God more formally makes an agreement—a covenant—with Abraham, presenting its terms in a general way.
Abraham was to be perfect. Other Bibles translate this term as "upright," "blameless," or "sincere." Do not be misled by the word "sincere," because its meaning has changed over the years. To us, it simply means that we have good intentions, but that is not really what the word means. It actually means "without flaw," that is, no imperfections.
Under the covenant, Abraham had to meet some conditions. He had to live a life of obedience. He had to submit to God. God raised the standard so high for him, that one would almost think that he had to be without sin.
Perhaps this begins to bring something else to mind, say, Jesus' command in the Sermon on the Mount to be "perfect, even as your Father in heaven is perfect." "Perfect" can also be translated "mature" or "complete." It is very similar to what God said to Abraham. What is Jesus doing? He is beginning to introduce concepts that are part of both the Abrahamic Covenant and the New Covenant.
Abraham is very plainly called "the father of the faithful," as if he were the head of the family of all who have ever lived, with the exception of Jesus Christ, who is the model after which we are to mold ourselves. Jesus was not human in quite the same way as Abraham was and the rest of us are. He was "God in the flesh" while we are just "flesh" who have the gift of God's Spirit. He had the Spirit without measure, but we have to grow in it. He had to grow too, but there is a qualitative difference. Nevertheless, according to Galatians 3, if we are Christ's, we are Abraham's seed and heirs according to the promise.
John W. Ritenbaugh
The Covenants, Grace, and Law (Part Twenty-Seven)
Woven into the fabric of the Psalms are many of the very words that Jesus Christ used Himself during His life on earth, including some of the final words He uttered before His death. The understanding that David possessed, a gift and blessing that the Eternal gave to him, is further evidenced in Psalm 51:7: "Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow."
Here, David refers to the spiritual washing required for his cleansing. He makes a deliberate request of God to wash Him, knowing that only the cleansing power of Almighty God can make a man clean and pure. Though his sins have covered him in filth and stained him to the very roots of his being, the washing power of God makes a man whiter than snow.
In our understanding of the symbolism of colors, "snow-white" is considered the ultimate in white, the whitest of white, as pure and unsullied a white as possible. David's expectation was that God's cleansing power would exceed even that ultimate white - "I shall be whiter than snow." We can only relate this to absolute spiritual, moral perfection, the very state in which Almighty God exists. The wording expresses that the scrubbing God could give him would permit him to exist in that absolute, ultimate state of perfection.
At the beginning of verse 7, David makes the deliberate request of God to purge him with hyssop. Hyssop is an interesting choice as a cleansing agent. It is an herb, a species of marjoram and member of the mint family, and some Bible versions actually refer to it as "marjoram." It has long been considered an aromatic and medicinal herb, anciently indigenous to western Asia and northern Africa, including regions of the Middle East. The hyssop plant grows just under three feet in height, producing clusters of variously colored flowers. In ancient times, it grew naturally in rocky crevices, and people cultivated it on terraced walls.
The short, cut stems of the plant can be gathered into bunches, and in the Old Testament, these bunches were used for ritual purposes. The most spiritually significant of these uses is recorded in Exodus 12:22. Moses has just given the instructions for the killing of the Passover lamb, and he continues with some further instructions that must have been rather startling for those participating Israelites:
And you shall take a bunch of hyssop, dip it in the blood [of the Passover lamb] that is in the basin, and strike the lintel and the two doorposts with the blood that is in the basin. And none of you shall go out of the door of his house until morning.
It is important that we consider all the aspects of this event. During repeated requests by Moses for Pharaoh to allow Israel to leave Egypt, Pharaoh had continually refused to let God's people go, and the nation had endured nine plagues of cataclysmic consequences. The economy of the nation was largely a shambles. Crops were ruined, and disease had run rampant.
Since the third plague, God had also made readily visible a clear distinction between the captive nation of Israel and the Egyptians, in that the Israelites in Goshen had been spared much of the devastation that had ruined the rest of Egypt. By the use of the blood of the sacrificial lamb, God was about to make a final, absolute distinction between these two nations that would never be forgotten.
We must recognize that Egypt suffered the devastation at the hand of God because though it was a sophisticated, dazzling, world-dominating empire, it was also a wicked, idolatrous nation. The Egyptians were a people who openly flouted the natural evidence of a supreme Creator by worshipping a pantheon of idols and gods dedicated to their own passions and lusts. Egyptians regularly engaged in a frenzy of immoral and idolatrous celebrations, sporting events, fashions, and music all dedicated to gods of materialism and human gratification.
The plagues God meted upon the land of Egypt and its people were just as much attacks on her idols and lifestyle as they were punishments for the sins of her people. As just one example, the Egyptians worshipped the Nile River as a god, and when God turned its waters to blood, the life-giving nature of the river was destroyed, along with the power that the Nile River god supposedly possessed.
Thus, in this solemn Passover event of Exodus 12, God used blood of a different nature to represent the saving, life-giving power that only He, the almighty, eternal God, possessed. The sacrificial lamb of Passover symbolized the future Son of God, who would take upon Himself the role of the sacrificial Lamb of God (John 1:29). The shed blood of the Passover lamb symbolized the blood to be shed by the coming Messiah.
The bunch of hyssop was dipped into the blood, and per God's instructions, that blood was sprinkled or brushed on the doorposts and lintel of each home. The Israelites were then told to stay within those homes, separated from the Egyptian people and their normal routines. That night, there was to be no interaction or communication with any aspect of the Egyptian civilization. Their very lives depended on their following this command to the letter.
The sacrificial blood, sprinkled or smeared by the bunch of hyssop, graphically represented a separation and a protection of Israel against the deadly havoc that God wrought upon Egypt that night. The blood ceremonially cleansed and protected the people inside those homes against the plague of death that struck a people who practiced the filthy abominations of godlessness.
Later, in the books of Leviticus and Numbers, hyssop was used as part of sacrificial ceremonies. The hyssop was always tied into bunches for use in sprinkling the blood of the sacrificed animal. In some sacrifices, the priest sprinkled the blood onto the person making the sacrifice.
In Numbers 19, Moses gives instructions for one who is unclean due to touching a dead body. These instructions include taking a bunch of hyssop, dipping it into clean, running water, and sprinkling the unclean individual, his tent, and possessions. This example clearly connects the use of hyssop and clean water for cleansing.
Over the years, some have suggested that hyssop contains valuable antiseptic or cleansing properties that would "disinfect" the contaminated person or his possessions. This cannot be the point because such an idea contradicts the fact that God is the only Source of true purification. The biblical use of hyssop in the Passover, the sacrifices, and the ceremonial cleansing rituals was a constant reminder, painting a detailed picture of the washing, cleansing, saving, purification, and salvation from death itself that come only from the eternal God.
This is the kind of cleansing that David requested of God when he asked to be purged with hyssop.
Purge Me With Hyssop
If one stopped with verse 19, one would have a solid case for asserting that unless a church is preaching to the unconverted, one is not really preaching the gospel as Christ intended. Making disciples and baptizing certainly refer to conversions from the world into Christianity. But Christ also says, ". . . teaching them to observe all things I have commanded you." Teaching the fullness of God's way of life cannot be done before baptism and the receipt of the Holy Spirit.
If that is not so, why did Christ inspire the writers of the New Testament to discuss refinements to basic truths and deeper knowledge and understanding with already converted people? Why all the admonitions to grow and to overcome our sins? Why does Paul say, "Leaving the discussion of the elementary principles of Christ, let us go on to perfection" (Hebrews 6:1)? Why does he later say in the same book, "not forsaking the assembling of ourselves together, as is the manner of some, but exhorting one another, and so much the more as you see the Day approaching" (Hebrews 10:25)? Why all the encouragement to hope in God and His promises? Why all the strong correction?
John W. Ritenbaugh
Get the Church Ready!
Was Paul a novice in the faith when he wrote the book of Romans? God would hardly allow a novice to write Scripture. The apostle Paul was one of the most mature Christians who ever walked the face of the earth. But he saw himself being torn—the flesh lusting against the spirit, and the spirit against the flesh. Paul was in the middle, having to make the choice. If he had not grown spiritually, he would never have seen the conflict; his mind would have passed right over it. Thus, on the one hand, Paul delighted in his understanding of the purpose and perfection of God's law, yet on the other, that insight produced much dismay in him because he could see how far short he fell, from time to time, of its perfection.
The existence of this inward conflict is not a sign that the person is not sanctified. As long as we are in the flesh, we will never be entirely free of this struggle. Human nature does not go down without a fight. It must be overcome! In a way, this evil entity within us actually becomes part of the means of our perfection.
Overcoming is a long process, and it requires diligent and humbling effort to subdue our human nature. However, we must never allow ourselves to fall into the attitude that all of our effort is somehow justifying us before God—even though it pleases God and gratifies us. The holiest of our actions, the holiest of the actions of the holiest saints, are still full of imperfections and defects. Even some of these are done from the wrong motive. They could even qualify as being nothing more than a splendid sin in God's sight. Nevertheless, we are saved by grace through faith. Even with that, God requires that we make an effort to do what we can on our part.
John W. Ritenbaugh
The Covenants, Grace, and Law (Part Nine)
1 Corinthians 13:11-12
Paul admonishes us—by instructing us "to put away childish things" (verse 11), as well as his reference to a mirror (verse 12)—that love is something we grow in. It must be perfected. What we have now is partial. Therefore, God does not give it to us in one huge portion to be used until we run out of it. In that sense, we must always see ourselves as immature. But a time is coming when love will be perfected, and we will have it in abundance like God. In the meantime, while we are in the flesh, we are to pursue love (I Corinthians 14:1).
This indicates that the biblical love is not something we have innately. True, some forms of this quality we call love come unbidden; that is, they arise by nature. But this is not so with the love of God. It comes through the action of God through His Spirit, something supernatural (Romans 5:5).
John W. Ritenbaugh
The Fruit of the Spirit: Love
The word picture in Philippians 3:12-14 is of men straining to win a foot race. The Christian life is especially like the longer races where the runner must sustain a winning frame of mind over a longer period of time. We cannot run our race like the hare of the "Tortoise and the Hare" fable, in which the hare took a nap during the race.
Paul illustrates that after having received God's grace, our responsibility is to return full effort to God in striving to perfection in moral, ethical, and spiritual areas. He did not see the struggle against sin, fear, and doubt as being accomplished by God alone. The apostle is here urging his erring brothers to follow his example in persistently concentrating on our common goal.
Life for us now consists of discarding wrong attitudes and habits accumulated in the past. In modern, psychological terms, we must lose our baggage. For us, the past is dead, buried in the waters of baptism. With that behind us, we must diligently make unwavering progress in putting out the leaven of sin, growing in God's love, producing the fruit of God's Spirit, moving toward the Kingdom of God, and putting on Christ's perfection, His image in us.
John W. Ritenbaugh
Five Teachings of Grace
The context of these passages show perfection to entail completeness, ripeness (like fruit), and the fullness of the stature of Christ. The biblical Hebrew and Greek definitions of perfect and perfection include "without spot or blemish," "complete," "full," "sound," "undefiled," "whole," "mature," and "ripe." These all describe Christ's character, who embodies all these traits.
Martin G. Collins
Basic Doctrines: Going On to Perfection
In context, God tells us one of the purposes of His revelation to mankind. The writer of Hebrews scolds his audience for being "dull of hearing" (verse 11). Using an analogy of milk, the nourishment of children, against "strong meat" (KJV), the fare of those "who are of full age," he laments that he needs to "go back to the basics," the first principles of God's revelation. Not using that revelation to exercise their senses "to discern both good and evil" (verse 14), they had failed to grow up.
The purpose of God's revelation is to provide the nourishment, the food, by which we come "to a perfect man, to the measure of the stature of the fullness of Christ" (Ephesians 4:13). It is God's revelation, His oracles, which allow us to "go on to perfection" (Hebrews 6:1).
The Oracles of God
During the time of the Exodus, the people of Israel heard a message of good news from Moses (Hebrews 4:2). It consisted of redemption from slavery, the Passover, baptism in the Red Sea, and a journey through the wilderness to the Promised Land. The good news, then, included the occurrences of and the knowledge about all the steps along the way, all of the benchmarks. The purpose for which all those events occurred was the most important part. What good was it to have the death angel pass over their house, for them to receive the forgiveness of sin and redemption from slavery, if they never made it to the Promised Land? That is Paul's warning. The steps, though vital in themselves, are not as important as the goal.
This warning applies especially to today. What Jesus Christ did in His life, in His death and in His resurrection, is awesome, a wonderful and great gift. It is good news that these things have occurred, but they are not the good news. The good news is the goal, and that has not yet occurred. What Jesus Christ did is exceedingly important to the fulfillment of God's purpose, but it's still possible for us to reject the Son of God even after we have accepted His blood for the forgiveness of our sins, as Hebrews 12 also shows very clearly. So in this analogy, life in, possession of and governance of the Promised Land was the culmination, the good news, the fulfillment—at least physically—of the promises to Abraham.
The message that Jesus Christ brought, the gospel, is about the Kingdom of God, the culmination, the goal, the fulfillment. Certainly it includes the knowledge of and information about those benchmarks along the way, but the Kingdom of God is the goal toward which every Christian is aiming.
These doctrines or principles are very important, as Hebrews 6:1 shows. God will grant us repentance and forgive us through the blood of Jesus Christ. What good news! But it is not the good news. That is the principle: Being granted repentance and having faith in and through Jesus Christ are good news, but the result of those things is the real good news. It is the culmination of the process—"let us go on to perfection"—that is the good news.
What if the gospel concentrates solely on the person of the Messenger and overlooks the message He brought? If it focuses on the greatness of the Messenger, all of the good news about Him, and His importance to the process, His significance actually begins to diminish. If one concentrates on the Messenger, he will believe that salvation comes merely because he believes in the Messenger (see Matthew 7:21). Further development of that human being stops because he has made the wrong choice. That is the problem with concentrating on the Messenger, as important as He is.
The gospel does not specifically concentrate on Christ, yet we do not want to denigrate the major role He plays either. The process pivots around Him, though its ultimate purpose will end when He delivers the Kingdom to the Father (I Corinthians 15:24). The Messenger became the High Priest, and we are saved through His life. Christianity has to go beyond the fact that He was the Messenger. Now He is the High Priest in heaven. And though He is High Priest, we still have choices to make in relation to the Kingdom of God.
That is why Hebrews 6:1 says, "Therefore, leaving the discussion of the elementary principles of Christ, let us go on to perfection." As we go through the process that the Messenger went through and begin to experience what He accomplished, He is magnified in our eyes, because we try to do what He did and realize how awesome and difficult what He did was. While we try to imitate Him, the process of creation is going on. If we stop trying to imitate Him, He becomes diminished. That is why we have to go on to perfection, to completion, because the process is not complete with just believing in Jesus Christ.
John W. Ritenbaugh
Guard the Truth!
We are those who are "perfected forever." However, "perfected forever" does not mean we are morally perfected. Rather, His one sacrifice is perfectly adequate to assure our standing before God. As we have seen, the sacrifices show Him proclaiming how He lived His life, but here we are seeing its impact, the consequences of what He did so well. We see man, sinning and imperfect, becoming at one with God through Christ.
By means of the burnt, meal, peace, sin, and trespass offerings, we see all of God's holy requirements met in Christ so that we might be quickened by His Holy Spirit, be in continual fellowship with Them, and grow to become fully at one with Them. Ephesians 1:3-6 adds Paul's thoughts on this:
Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, just as He chose us in Him before the foundation of the world, that we should be holy and without blame before Him in love, having predestined us to adoption as sons by Jesus Christ to Himself, according to the good pleasure of His will, to the praise of the glory of His grace, by which He made us accepted in the Beloved.
The consequences of Christ's sacrifices do not end with our acceptance before God. Acceptance creates the requirement of being conformed to the image of the Son; we are expected to walk in newness of life (Romans 6:4). Peter frames his instruction on our responsibility once we accept Christ's sacrifice in our stead in this way: "Coming to Him as to a living stone, rejected indeed by men, but chosen by God and precious, you also, as living stones, are being built up a spiritual house, a holy priesthood, to offer up spiritual sacrifices acceptable to God through Jesus Christ" (I Peter 2:4-5).
This is in language any of God's children can understand. We are to offer up sacrifices in the way He did. There is not one record of Him ever making a sacrifice at the Temple. Rather, He lived their intent as a living sacrifice. This is why our identification with Him is so important. We are now part of His body; we represent Him. He lives in us, and we experience life with Him as part of us. Our conduct is open to the view of all who care to look. Are we glorifying Him?
Please understand that, though our offerings will be poor and weak in comparison to His, they are not worthless by any means. They are still acceptable to God because of Christ, and they are still a witness.
Consider these illustrations: If a couple have a small child of perhaps just a few years of age, do they expect him to run one hundred yards in nine seconds? Are they disappointed because he cannot drive a car or understand Einstein's theory of relativity? Of course not! If their child is only one year old, he may just barely be able to toddle across a room! If he falls a couple of times, do they lose their temper and put him out of the house?
Of course, they are neither disappointed at his present inabilities nor do they even think of putting him out of the house. Why? Because they know he is just a baby, and they adjust their expectations and judgments accordingly. They are confident he will get better as he matures and gains experience. They know that someday he will stride confidently across the room and much more besides. Someday, he may run a hundred yards in under ten seconds and grasp the essentials of the theory of relativity.
In other words, growth is anticipated. God's judgment of us is much the same. When we are first in Christ, He considers us as babes (I Peter 2:2; Hebrews 5:13). At this point, He very well may consider us as "perfect" for the time since our regeneration, and we are acceptable because of Jesus Christ. He allows us time to grow, even though we may make mistake after mistake because of our weakness and immaturity. Because of Christ, He keeps judging us as "perfect."
This is a wonderful gift! He is not overly concerned about our individual sins as long as He sees in us a steady, upward trajectory toward maturity in our conduct to reach the measure of the stature of the fullness of Christ. If a child falls as he toddles across the floor, will not his parents set him upright, dust him off, comfort him, and show him, "This is the way you do it"? Can we expect any less from God, in whose image we are? Therefore, our acceptance before Him gives us time to grow.
John W. Ritenbaugh
The Offerings of Leviticus (Part Nine): Conclusion (Part Two)
James addresses his book, "To the twelve tribes which are scattered abroad." Since the breadth of this address does not indicate that the people were enduring any common experience, James is likely giving counsel of timeless and general application that is indispensable to growth in godly character to all sorts of people under every circumstance. At the very beginning he writes,
My brethren, count it all joy when you fall into various trials, knowing that the testing of your faith produces patience. But let patience have its perfect work, that you may be perfect and complete, lacking nothing. (1:2-4)
Is patience that important? How important is it that we grow to be perfect and entire? James is clearly saying that patience is a vital ingredient to achieving this. Notice that he does not perceive patience as passive. It works! The fruit of its work can be either another virtue it is producing or in preserving itself, for that, too, is sometimes necessary.
Patience is not merely a fixed determination to hold our place in the teeth of the wind, but to make actual progress in spite of it. A ship may ride out a strong wind with a snug anchor and strong chains, yet another may set the sails to take advantage of the wind to bring it closer to its destination. It is this latter attitude that James is bidding us have and use.
Christ is a good example of this. Luke 9:51 says, "He steadfastly set His face to go to Jerusalem." All His life the shadow of His crucifixion hung over Him, yet without faltering, swerving, or resisting, He took every step of His path and nothing turned Him aside because He came into the world for that hour. His resolve never broke. He would not blench from carrying out His duty.
John W. Ritenbaugh
The Fruit of the Spirit: Patience
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