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WHY DON'T YOU BELIEVE WAITING ON GOD WORKING FOR GOD

1 John 1:8 Updated American Standard Version (UASV)
If we say we have no sin, we deceive ourselves, and the truth is not in us.

Christian perfection is the name given to theological concepts within some sects of Christianity that purport to describe a process of achieving spiritual maturity or perfection. The ultimate goal of this process is union with God characterized by pure love of God and other people as well as personal holiness or sanctification. Various terms have been used to describe the concept, such as entire sanctificationperfect love, the baptism with the Holy Spirit, the indwelling of the Holy Spiritbaptism by fire, the second blessing, and the second work of grace.

Assessments of the merit of the doctrine of Christian Perfection vary widely between Christian traditions, though these denominational interpretations find a basis in Jesus’ words recorded in Matthew 5:48, “Be ye therefore perfect, even as your Father which is in heaven is perfect” (KJV). The Catholic Church teaches that Christian perfection is to be sought after by all of the just. It is a prominent doctrine within the Methodist tradition, which is referred to as Christian perfection or entire sanctification. Traditional Quakerism uses the term perfectionism and teaches that it is the calling of a believer. Eastern Orthodoxy situates Christian perfection as a goal for all Christians.

If we say that we have no sin. It is not improbable that the apostle here makes allusion to some error that was then beginning to prevail in the church. Some have supposed that the allusion is to the sect of the Nicolaitanes, and to the views which they maintained, particularly that nothing was forbidden to the children of God under the gospel, and that in the freedom conferred on Christians they were at liberty to do what they pleased, Rev. 2:6, 15. It is not certain, however, that the allusion is to them, and it is not necessary to suppose that there is a reference to any particular sect that existed at that time. The object of the apostle is to show that it is implied in the very nature of the gospel that we are sinners and that if, on any pretense, we denied that fact, we utterly deceived ourselves. In all ages, there have been those who have attempted, on some pretense, to justify their conduct; who have felt that they did not need a Savior; who have maintained that they had a right to do what they pleased; or who, on the pretense of being perfectly sanctified, have held that they live without the commission of sin. To meet these, and all similar cases, the apostle affirms that it is a great elementary truth, which on no pretense is to be denied, that we are all sinners. We are at all times, and in all circumstances, to admit the painful and humiliating truth that we are transgressors of the law of God, and that we need, even in our best services, the cleansing of the blood of Jesus Christ. The fair interpretation of the declaration here will apply not only to those who maintain that they have not been guilty of sin in the past, but also to those who profess to have become perfectly sanctified and to live without sin. In any and every way, if we say that we have no sin, we deceive ourselves.

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We deceive ourselves. We have wrong views about our character. This does not mean that the self-deception is willful, but that it, in fact, exists. No man knows himself who supposes that in all respects he is perfectly pure.

And the truth is not in us. On this subject. A man who should maintain that he had never committed sin, could have no just views of the truth in regard to himself, and would show that he was in utter error. In like manner, according to the obvious interpretation of this passage, he who maintains that he is wholly sanctified, and lives without any sin, shows that he is deceived in regard to himself, and that the truth, in this respect, is not in him. He may hold the truth on other subjects, but he does not on this. The very nature of the Christian religion supposes that we feel ourselves to be sinners and that we should be ever ready to acknowledge it. A man who claims that he is absolutely perfect, that he is holy as God is holy, must know little of his own heart. Who, after all his reasoning on the subject, would dare to go out under the open heaven, at midnight, and lift up his hands and his eyes towards the stars, and say that he had no sin to confess—that he was as pure as the God that made those stars?

By Albert Barnes

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