Victorious life studies

by Robert Crawford McQuilkin

These brief suggestions upon this passage are given with the thought of provoking further study, and the reader may still feel strongly that First John, one, eight refers to Christians, whatever their spiritual state may be. Let us grant that it does, and the Christian then is confessing to God and to men, “I have sin.” Putting aside the difficulty of understanding how it is possible for me to be without condemnation for the sin, or how it is possible for me to walk in the light in fellowship with God while I have this sin, let us face this simple question, “When am I going to get rid of this sin?”

There are at least seven theories that have been suggested to answer this question, and to get rid of the “root of sin” which it is supposed John is dealing with when he says, “If we say that we have not sin, we deceive ourselves.” All are agreed that without holiness no man shall see God, and that this means actual holiness; and therefore all who hold these different theories are agreed that this root of sin referred to by John must be gotten out, or eradicated.

The first theory is gradual eradication after death, or gradual purification, for which a place called purgatory is provided (by the theology, not by the Lord). This theory of course is a matter of works from start to finish, and perhaps no reader of these pages would entertain it.

The second is gradual eradication during life, with the completion of the process at death. In this theory the process during life makes no real progress toward the consummation at death since all equally need the work at death, whatever the degree of eradication during life.

The third is increasing counteraction during life, with eradication at death. That is, the evil is not eradicated gradually during life but is counteracted increasingly by the power of God, while remaining till its removal at death.

The fourth is eradication at death. That is, the evil is unaffected during life, and awaits death for its removal.

The fifth is eradication at the coming of Christ. But if we die we enter into the presence of His holiness and need purity before this event.

Few maintain this theory, except those who go the length of identifying the root of sin with the physical body or with the blood, thus making sin inhere in matter. This assumption is also needed to give support to the second, third and fourth theories, for the only change that, takes place at death is the separation of the spirit from the body.

The sixth is eradication before death, requiring a second work of grace, subsequent to regeneration.

The seventh is eradication at the moment of regeneration, which perhaps few in our day hold, though it has been earnestly contended for in other days.