the "sin dwelleth in me", does that mean that sin is nature and not only transgression? how can we explain probation, overcoming, close of probation, getting rid of sin, if sin is nature and cannot be removed till 2nd coming?

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 The phrase "sin dwelleth in me" (Romans 7:17, 7:20) refers to a deep-seated, inherent presence of sin within human nature, beyond merely committing individual transgressions. The Apostle Paul described himself as "carnal, sold under sin" (Romans 7:14), acknowledging that even when he desired to do good, "evil is present with me" (Romans 7:21). This points to a fundamental internal conflict, where a "law in my members" wars against "the law of my mind" and seeks to bring him into "captivity to the law of sin" (Romans 7:23).

Here's a breakdown of what the sources indicate regarding this concept and its implications:

Sin as Nature and Transgression

The sources present sin not only as an act of transgression but also as an indwelling nature or corruption:

  • Transgression of the Law: Sin is fundamentally defined as "the transgression of the law" (1 John 3:4). "By the law is the knowledge of sin" (Romans 3:20). When the law is understood, it "makes sin appear exceeding sinful" (Romans 7:13; RH, September 27, 1881 par. 16).
  • A Corrupt Nature: Beyond actions, sin is described as a corruption of the human heart and nature. The "natural man" is "enmity against God" and "is not subject to the law of God, neither indeed can be" (Romans 8:7). Humanity is "sinful by nature" (RH, May 27, 1884 par. 11; RH, March 16, 1886 par. 2; ST, February 10, 1888 par. 7), and hearts are inherently "evil" (Job 14:4). This includes "inherent propensities of disobedience" (13MR 18.1) and a deep-seated inclination towards evil (MH 451.2; 8T 312.2; 3MR 322.3). Even "good desires and aspirations" can be "underlie[d] by the selfishness of the natural heart" (Ms 28, 1899, p. 6).

This dual understanding means that "sin dwelleth in me" refers to this internal, inherent bias toward wrong that exists within fallen human beings, even those who intellectually "delight in the law of God after the inward man" (Romans 7:22).

How Can Sin Be Removed If It's Nature?

The sources clearly state that humans, by their own strength, cannot remove this inherent sin or make themselves righteous:

  • Human Powerlessness: "It is impossible for us, of ourselves, to escape from the pit of sin in which we are sunken" (SC 18.1). Human efforts like "education, culture, the exercise of the will, human effort" are "powerless" to change the heart or "purify the springs of life" (SC 18.1). "No human invention can find a remedy for the sinning soul" (DA 172.1). We cannot "make a single virtue in ourselves" or "remove one stain of sin from his soul" (PrT, January 30, 1890 par. 7).
  • Divine Intervention Required: A "power working from within, a new life from above," is necessary for humans to be "changed from sin to holiness" (SC 18.1). This power is Christ (SC 18.1), whose grace alone can "quicken the lifeless faculties of the soul" (SC 18.1).

The solution lies in the transformative power of Jesus Christ and the Holy Spirit:

  • Christ Dwelling Within: The "indwelling sin" is counteracted by "Christ liveth in me" (Galatians 2:20). Through union with Christ by faith, "sin has no more dominion over us" (DA 123.3). The impartation of the Holy Spirit is the "impartation of the life of Christ" (DA 805.3), which imbues the receiver with Christ's attributes (DA 805.3).
  • New Birth and Divine Nature: This process involves being "born again" (John 3:7; ST, September 26, 1892 par. 4) and becoming a "partaker of the divine nature" (2 Peter 1:4). This "new life" is a "transformation of nature," involving "a death to self and sin, and a new life altogether" (DA 172.1).
  • Cooperation with God: While it's God's work, humans must cooperate by surrendering their will to God (COL 48.2; MH 180.1; YI, October 2, 1902 par. 8; 1NL 125.4). This includes "confessing and forsaking" sins (Proverbs 28:13; 1 John 1:9) and exercising "faith in the atoning blood of Christ" (GC 623.2; BTS, March 1, 1906 par. 4). The "righteousness of Christ is imputed to him" (3T 106.2-107.1; GC88 467.3; RH, February 10, 1891 par. 4; ST, July 4, 1892 par. 4; RH, March 15, 1906 par. 10; 9MR 301.2; 1SAT 15.3; 1SAT 241.2; ST, January 16, 1896 par. 7; YI, November 8, 1894 par. 2; YI, October 2, 1902 par. 8) and covers past sins, while the indwelling Christ provides power for future obedience (ST, July 4, 1892 par. 4; ST, May 16, 1895 par. 5).

Probation, Overcoming, and Close of Probation

The removal of sin is directly tied to the concept of probation, which is a time granted for character formation (2T 691.1; 4T 294.2; MYP 68.5; 2SAT 230.4):

  • Lifelong Process of Sanctification: The purification from sin is not "the work of a moment, an hour, or a day," but a "continual growth in grace" and "the result of lifelong obedience" (1T 340.2; HS 181.2; AA 560.3; 5MR 255.2). It requires "constant warfare against sin" (4SP 300.2; RH, May 3, 1881 par. 11; ST, August 6, 1885 par. 16) and "persevering effort, sore discipline, and stern conflict" (AA 560.3). "Every defect in the moral character must first be remedied, every stain removed by the cleansing blood of Christ, and all the unlovely, unlovable traits of character overcome" (9T 182.3).
  • Perfection Before Christ's Coming: The sources are explicit that all sin must be removed before the close of probation and the second coming of Christ:
    • "When He comes He is not to cleanse us of our sins, to remove from us the defects in our characters, or to cure us of the infirmities of our tempers and dispositions. If wrought for us at all, this work will all be accomplished before that time" (2T 355.1).
    • "This is all to be done in these hours of probation. It is now that this work is to be accomplished for us" (2T 355.1).
    • "No sin can be tolerated in those who shall walk with Christ in white" (5T 472.1).
    • "Without perfection of character no one can enter the pearly gates of the city of God, for if, with all our imperfections, we were permitted to enter that city, there would soon be in heaven a second rebellion" (2SAT 294.3).
    • "Every soul that shall be saved must be holy and pure in this world" (2SAT 25.2).
  • No Second Probation: After the close of probation, when Christ's intercession ceases, "no work will then be done for them to remove their defects, and give them holy characters" (2T 355.1; 3T 453.1). The "Refiner does not then sit to pursue His refining process and remove their sins and their corruption" (2T 355.1). This is why the declaration "He that is unjust, let him be unjust still; and he which is filthy, let him be filthy still; and he that is righteous, let him be righteous still; and he that is holy, let him be holy still" is proclaimed at this point (2T 355.1; 4T 387.1). Those who have not achieved this purity of character will be eternally lost (3T 453.1; 1NL 10.5).

Therefore, while "sin dwelleth in me" signifies an inherent, corrupt nature, the probationary period is precisely the time given for this nature to be overcome and for every sin to be removed through the power of Christ, transforming the individual into a character fit for heaven.

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