The first of these texts has no bearing whatever on the question of perfection in the flesh. It is the revelation of the name of our Father which is in heaven, and the character practically which suits the kingdom of heaven. The mere Jew was responsible to render testimony to the righteousness of Jehovah ; the believer now is responsible to show forth the grace of "our Father." Vengeance on the Canaanites was then a righteous thing; now '' if, when ye do well and suffer for it, ye take it patiently, this is acceptable with God." The children are bound to sustain the family character, "that ye may be the children of your Father which is in heaven, for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. . . . Be ye therefore perfect, even as your Father which is in heaven is perfect." Other scriptures prove, if proof were needed, that sin still abides in the saint here below, however bound he is to disallow and mortify it. This text simply exhorts us to imitate our Father's grace, even to those who deserve His judgment.

The other scripture (i John 3:p) regards the child of God in that point which distinguishes him from the world, in the possession of a life from God which is absolutely sinless. No intelligent Christian will therefore forget that the flesh is still in us, though we are no longer in the flesh, but in the Spirit.