Problems with "sinful nature is sin" idea

 The concept that "sinful nature is sin" presents several significant problems, particularly when measured against the definition of sin and the requirements for holiness found in the sources. Furthermore, this idea directly conflicts with the preparation and purification process demanded of the saints before the close of probation.

Here is a breakdown of the problems associated with this concept, according to the sources:

I. Problems with the Idea that Sinful Nature is Sin

The core problem with equating "sinful nature" (inherited propensity or tendency to evil) with "sin" (actual transgression) is that it undermines the standard of righteousness and the possibility of victory that Christ offers.

1. Sin is Defined as Transgression of the Law

The sources consistently define sin not merely as an inherited condition, but as an active or willful violation of God's revealed will:

• Sin is the transgression of the law.
• The law of God is the only perfect standard of moral perfection.
• Without the law, there is no knowledge of what sin is.
• The law condemns not only outward conduct but also thoughts and affections of the heart, including covetousness (lust) and anger (murder).

If a fallen nature itself were sin, it would mean God is condemning a person for being born, rather than for choosing disobedience.

2. Sin is a Volitional Act that Requires Excuse

Sin is presented as a mysterious, unaccountable intruder into a perfect system, for which no reason or excuse can be given.

• When a person commits sin, it is not registered against Satan, but against the sinner. God never accepts Satan's agency as an excuse for the commission of a single sin.
• If an excuse could be found for the existence of sin, it would cease to be sin.
• The temper's agency (temptation) is not to be accounted an excuse for one wrong act.
• The notion that "sinful nature is sin" provides the opportunity to ascribe man's sins to his circumstances, or to say, "I inherit the fallen nature of Adam, and am not responsible for my natural imperfections". This reasoning dishonors God, as it is akin to blaming God for permitting sin or for making the requirements impossible.

3. Christ Condemned Sin in the Flesh (Not Human Nature Itself)

The previous discussion of Jesus showed that while He took on humanity in its degenerate condition and accepted the infirmities of heredity, He did so without the taint of sin or evil propensity. He was the representative of humanity who proved that obedience is possible:

• Christ clothed His divinity with humanity so that He might condemn sin in the flesh, giving the lie to Satan’s charge that Adam’s offspring cannot keep the law.
• Christ's life showed that sin is not a necessity.
• The grace of Christ alone enables believers to resist and subdue the tendencies of our fallen nature. If the nature itself were sin, overcoming the nature would be impossible or useless without violating God's justice.

4. Philosophical and Theological Errors

The idea of equating inherited nature with sin provides a foundation for dangerous, false theories:

• The philosophy that ascribes man's sins to his circumstances is preferred by a depraved heart because it helps abolish sin immediately, avoiding the unpleasant necessity of individual reformation and exertion.
• Some theories lead men to deny the authority of the law of God, claiming that since they are "sanctified," their desires are always right, which has historically led to the practice of "the worst sins under the garb of sanctification".

II. Problems with the Idea as an Excuse for Sin after Probation Closes

The idea that "sin cannot be rid of even with the saints after the close of probation" is fundamentally refuted by the sources, which teach that complete purification must occur before probation closes. Allowing this excuse during the period of investigative judgment would invalidate the entire plan of salvation.

1. Purification Must be Complete Before Christ's Second Coming

The sources stress that the refining process must conclude during the "hours of probation" (this life):

• When Christ comes, He is not to cleanse us of our sins, remove character defects, or cure infirmities of temper and disposition. This work must be accomplished before that time.
• When Jesus makes the solemn announcement, "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," every case has been decided for life or death.
• Those who are living when Christ's intercession ceases must stand without a mediator in the sight of a holy God. Their robes must be spotless, their characters purified from sin by the blood of sprinkling.
• One spot, one wrinkle, one defect in the character, will debar them from Heaven. One single sin unrepented of is enough to close the gates of heaven against the soul.

2. Sanctification is the Lifetime Work of Putting Away Sin

The work of sanctification is explicitly required to overcome the "sinful nature" during life, making it possible to be sinless upon Christ’s return:

• Sanctification is the work of a lifetime.
• There is to be a special work of purification, of putting away of sin, among God's people upon earth while the investigative judgment goes forward in heaven.
• Believers must diligently purify their souls by obeying the truth. They must be conquerors in the battle with evil through God's grace and their own diligent effort.
• Those who are truly seeking perfection of character will never indulge the thought that they are sinless, but their only hope is in Christ's merits. They must continually confess and forsake sin, that it may be blotted out.

3. The Close of Probation Marks the End of Opportunity

If saints could retain sin past the close of probation, the entire concept of the investigative judgment and the final closing of the door of mercy would be meaningless:

• The probation of all closes when Christ's ministry as mediator ceases.
• After the time of trouble begins, there is no Mediator to plead their cause before the Father.
• The entire process of the great Day of Atonement involves the removal or blotting out of the sins of penitent believers from the heavenly records before Christ returns.

In summary, the idea that the saints will or must retain sin (even "sinful nature") after probation closes is incompatible with the mandate that they must be holy, unblameable, and unreprovable in character before that event. The excuse that sin cannot be rid of is attributed to the carnal heart, which lacks the will to cooperate with God.