The selection of a sacrificial animal required great care. A person could not just take any animal for an offering; the animal needed to fulfill several criteria, depending on the kind of offering.
However, there is one criterion that all offerings had to meet. They had to be “unblemished.” The Hebrew word (tamim) could also be rendered as “complete,” “unscathed,” “without fault,” or “perfect.” It expresses the idea that something meets the highest standard possible. Only the best was good enough.
Pertaining to people, the word is used to characterize their relationship with God as being “blameless” (Gen. 6:9, 17:1, NASB).
Jesus, the “Lamb of God who takes away the sin of the world” (John 1:29, NKJV), fulfills perfectly the Old Testament criterion of a spotless sacrifice. His pure life established Jesus as a perfect sacrifice. This is the guarantee of our salvation, for only a sinless one could bear our sin for us, and it is His perfect righteousness that covers us, now and in the judgment. That righteousness is our hope of salvation.
Like its Hebrew equivalent, the Greek word for “without blemish” (amomos) is used not only to describe Jesus and His flawless sacrifice but also the character of His followers.
“By comparing their lives with Christ’s character, they will be able to discern where they have failed to meet the requirements of God’s holy law; and will seek to make themselves perfect in their sphere even as God is perfect in his sphere.”—Ellen G. White, The Paulson Letters, p. 374.
Through Christ’s death and His ministry, we are presented blameless before God ( Jude 24). This is possible only because the Blameless One stands in our place.
Why can the concept of being “holy and blameless” cause uneasiness? How can the knowledge that Christ is our substitute help you to accept that you are “holy,” as well? How should our new status before God impact the way in which we live?