In a sense, yes your right. But again, your wrong.
Righteousness and Justification is imparted to us at the moment of salvation. And, to a certain point, so is sanctified.
Sanctification means "to be set apart". As a Christian, we are set apart from others. However, "entire sanctification as defined by John Wesley is not the proper understanding.
According to John Wesley, we occasionally sin "
because we are imperfect persons in an imperfect world, perfection 'in love' is consistent with a 'thousand mistakes.'
However, I also point out that this world will always be "imperfect". Not until a New Earth and New Heaven" are created will it be perfect. (cf. Rev. 21:1)
And in this life, entire sanctification" as it is known in Arminian theology is not possible. It is a mark we should strive for, but we will not achieve until Christ returns. (cf. 1 John 3:2)
Arthur Pink comments saying:
"For if we sin willfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins" (verse 26). The general truth here set forth is that, Should those who have been converted and become Christians apostatize from Christ their state would be hopeless. This is presented under the following details. First, because of the nature of this sin, namely, a deliberate and final abandonment of the Christian faith. Second, the ones warned against the committal of it. Third, the terrible aggravation of it did such commit it. Fourth, the unpardonableness of it.
"For if we sin willfully." The causal particle whereby this verse is premised has at least a threefold force. First and more immediately, it points the plain and inevitable conclusion from what has just been said in verse 25: they who "forsake" and abandon the Christian assemblies with all that they stand for, commit a sin for which the sacrifice of Christ avails not. Should it be said that Scripture declares "the blood of Christ cleanseth from
all sin," the reply is, that it only says "the blood of Jesus Christ His Son cleanseth
us from all sin," and none of those spoken of throughout that verse (1 John 1:7) ever commit
this sin! Moreover, that very
same epistle plainly teaches there is a sin for which the blood of Christ does not avail: see 1 John 5:16. Second, and more generally, a reason is here adduced as to why Christians need to heed the exhortations given in verses 22-25: the duties therein prescribed are the means which God has appointed for preserving His people against this unpardonable crime. Third and more remotely, a solemn warning is here given against a wrong use being made of the precious promise recorded in Hebrews 10:17—that blessed declaration is not designed to encourage a course of carelessness and recklessness.
"For if we sin willfully." "The word
sin here is plainly used in a somewhat peculiar sense. It is descriptive not of sin generally, but of a particular kind of sin,—apostasy from the faith and profession of the truth, once known and professed. ‘The angels that sinned’ are the apostate angels. The apostasy described is not so much an act of apostasy as a state of apostasy. It is not, ‘If we have sinned, if we have apostatized’; but ‘If we
sin, if we apostatize, if we continue in apostasy’" (John Brown). English translators prior to the A.V. read "If we sin
willingly," the change being made in 1611, to
avoid giving countenance to the supposition that there is no recovery after
any voluntary sin. The Greek word will not permit of this change: the only other occurrence of it in 1 Peter 5:2, clearly gives its scope: "Taking the oversight not by constraint, but willingly."
"For if we sin willingly," that is voluntarily, of our own accord, where no constraint is used. The reference is to a definite decision, where an individual deliberately determines to abandon Christ and turn away from God. "In the Jewish law, as is indeed the case everywhere, a distinction is made between sins of oversight, inadvertence, or ignorance (Lev. 4:2, 13, 22; 5:15; Numbers 15:24, 27-29: compare Acts 3:17, 17:30), and sins of presumption, sins that are deliberately and intentionally committed: see Exodus 21:14, Numbers 15:30, Deuteronomy 17:12, Psalm 19:13. The apostle here has reference, evidently, to such a distinction, and means to speak of a decided and deliberate purpose to break away from the restraints and obligations of the Christian religion" (A. Barnes).
"For if we sin willingly," etc. Who are the ones that are here warned against this terrible sin? Who are they that are in danger of committing it? The answer is,
allwho make a profession of faith in the Lord Jesus. But are genuine Christians in any such danger? Looked at from the standpoint of God’s everlasting covenant, which He made with them in the person of their Sponsor, which covenant is "ordered in all things and sure;"—no. Looked at according to their standing and state in Christ, as those who have been "perfected forever" (Heb. 10:14);—no. But considered as they are in themselves, mutable creatures (as was un-fallen Adam), without any strength of their own;—yes. Viewed as those who still have the sinful nature within them,—yes. Contemplated as those who are yet the objects of Satan’s relentless attacks,—yes. But it may be said, "God sees His people
only in Christ." Not so, is the reply. Were that the case, He would never chasten (Heb. 12:5-10) us! God views the Christian both in Christ legally and in this world actually. He addresses us as responsible beings (2 Pet. 1:10) and regulates the manifestations of His love for us according to our conduct (John 14:23)."
An Exposition of Hebrews, Arthur W. Pink, Apostasy, Hebrews 10:25-27
Moreover, I object to you using the OT Law as your "proof-texts" as applied to Gentiles.
The OT laws never applied to Gentiles. We know for a fact, just how much of the "Torah" applied to Gentiles as given by the First Apostolic Council in Acts 15.
Not to mention, that inspite of it being, as Paul wrote: "law is holy, and the commandment holy, and just, and good." (cf. Rom. 7:12) It had a fatal flaw!
"For if that first covenant had been faultless, then should no place have been sought for the second." -Heb. 8:7 (KJV)
I can show that the Decalogue and the Torah were bound up together as one, in one verse in the OT.
"And he declared unto you his covenant, which he commanded you to perform, even ten commandments; and he wrote them upon two tables of stone." -Deut. 4:13 (KJV)
In this one verse, the Decalogue and the Torah are bound together. And everything commanded by the "Torah", which you are so quick to quote, was fulfilled by the Lord Jesus Christ. Our Surety.
I will not be bound to a set of "Laws" that I have been freed from.
Sanctification, is a process, it starts at the moment of salvation, and continues until we are made perfect, just like Christ Himself.
And, as shown, both Peter and Paul, from scriptures, willfully sinned. So if I take your word for it, according to the passage of scripture you quoted from (cf. Hebrews 10) then they lost their salvation.
God Bless
Till all are one.
