Real Definition of Sin

SIN

The act, attitude, or condition of rebellion against, or apartness from, God on the part of a morally free person. The Bible terms for sin characterize it as a missing of the mark, a failure, a fault (Heb. chattaÔth and related words, Gr. hamartia); rebellion, or deliberate unfaithfulness (Heb. peshaÔ, cf. Gr. anomia, “lawlessness,” and asebeia, “impiety”); evil (Heb. raÔ, Gr. kakos); wickedness or unrighteousness (Heb. Oawen, Gr. adikia); guilt (Heb. Ôawon); and transgression (Gr. parabasis).

Sin originated in the universe before the creation of human beings, when an angelic being, Lucifer, deliberately chose to become Satan, the adversary (see Eze. 28:12–17 and Isa. 14:12–14). At some time subsequent to the creation of the human race, Satan, in the guise of the serpent (Gen. 3:1–6), incited Eve and Adam to rebel against a specific divine command designed to symbolize the sovereignty of the Creator. (See Evil, Origin of; Satan and His Angels.)

The supreme self-revelation of God in the life, death, and resurrection of Christ is the divine response and solution to both the universal and the personal problem of sin. By accepting Christ’s sacrifice on the cross, sinners acknowledge their own sinfulness, recognize God’s justice in condemning sin, and dedicate themselves to a life of obedience to the divine will (see Conversion; Justification; New Birth). The plan of salvation demonstrates before the universe, once and for all, divine justice in utterly condemning sin, and at the same time, divine mercy in providing that persons who have sinned may nevertheless enjoy eternal life if they repent and accept the divine provisions.

In traditional Christian theology, “original sin” is the personal moral guilt for Adam’s transgression presumably inherited by every human. Seventh-day Adventists do not stress the idea that personal, individual moral guilt adheres to Adam’s descendants because of his sin. They stress, instead, that his sin resulted in the condition of estrangement from God in which every human being is born. This estrangement involves an inherent tendency to commit sin. In a state of sin a person’s life is self-centered; however, conversion reorients the life and centers it in Christ.

Seventh-day Adventist literature has been concerned with the problem of sin primarily on the practical level; on the theological level, concern has been chiefly with its relationship to God’s moral law, as “the transgression of the law” (1 John 3:4). From this point of view J. N. Andrews wrote (Review and Herald 33:66, Feb. 23, 1869): Sin “is armed rebellion against the Almighty. It is high treason against the government of God. It is the principle of wrong contending with right for a place in the universe.” Interest in the origin of sin in a good universe has been reflected in such articles as “God Is Not the Author of Sin,” by J. N. Andrews (ibid. 34:28, July 20, 1869), and “Origin of Evil,” by Roswell F. Cottrell (ibid. 45:164, May 20, 1875).

The Seventh-day Adventist concept of the origin of sin, and of God’s way of dealing with it, is best set forth in the chapters “Why Was Sin Permitted?” in Patriarchs and Prophets, and “The Origin of Evil,” in The Great Controversy, both by Ellen White. Mrs. White defines sin as selfishness: “Sin originated in self-seeking” (DA 21). As to its origin, she wrote: “God did not ordain that sin should exist, but He foresaw its existence, and made provision to meet the terrible emergency” (ibid. 22).

“Sin originated with him, who, next to Christ, had been most honored of God. . . . Little by little, Lucifer came to indulge the desire for self-exaltation” (PP 35).

“It is impossible to explain the origin of sin so as to give a reason for its existence. . . . Nothing is more plainly taught in Scripture than that God was in no wise responsible for the entrance of sin; that there was no arbitrary withdrawal of divine grace, no deficiency in the divine government, that gave occasion for the uprising of rebellion. Sin is an intruder, for whose presence no reason can be given” (GC 492, 493).

 
Mrs. White accounts as follows for the purpose in permitting sin to run its course: “It was therefore necessary to demonstrate before the inhabitants of heaven, and of all the worlds, that God’s government is just, his law perfect. . . . [Satan’s] own work must condemn him. . . . The whole universe must see the deceiver unmasked. . . . The inhabitants of heaven and of the worlds, being unprepared to comprehend the nature or consequences of sin, could not then have seen the justice of God in the destruction of Satan. . . . For the good of the entire universe through ceaseless ages, he must more fully develop his principles, that his charges against the divine government might be seen in their true light by all created beings, and that the justice and mercy of God and the immutability of his law might be forever placed beyond all question. Satan’s rebellion was to be a lesson to the universe through all coming ages—a perpetual testimony to the nature of sin and its terrible results. . . . Thus the history of this terrible experiment of rebellion was to be a perpetual safeguard to all holy beings, to prevent them from being deceived as to the nature of transgression, to save them from committing sin, and suffering its penalty” (PP 42, 43).

Evidence of Genuine Conversion

CONVERSION 

 A supernatural transformation of the mind, affections, and life that restores the freedom, self-control, and spiritual union with God that were lost as a result of sin.

Conversion involves contrition and confession, that is, a recognition and acknowledgment of oneself as a sinner in need of forgiveness. It also involves an unconditional decision to reorient one’s will, aims, and life to conform with the will of God, a corresponding effort to that end, and a willing dependence upon God for the necessities of life and eventually for the complete restoration of all that was lost as a result of sin.

A personal experience of conversion is essential to salvation. The Bible describes this experience by a variety of figurative expressions that call attention to various aspects of what is, in fact, a complex subjective (internal) experience accompanied by important objective (external) effects. It is described, on the one hand, as something a person does: a turning from one mode of life to another (Matt. 18:3; Acts 3:19; 11:21; 14:15; 26:18), a repentance, or change of mind (Acts 2:38; 3:19; 2 Cor. 7:9, 10). But it is also described as something done to or for a person: a rebirth (John 1:12–13; 3:3–7; 1 Peter 1:3, 23; 2:2; 1 John 5:18), a creation (Gal. 6:15; Eph. 2:10; 4:24), a resurrection from spiritual death (Eph. 2:1, 5, 6; cf. Col. 2:12, 13), a washing, or cleansing, from sin (Titus 3:5; 2 Peter 1:9), and an implanting of a new system of values (Eze. 36:26; Jer. 31:33; Heb. 8:10). It is an experience of the mind, or “heart”: a coming to know God or religious truth (John 8:32; 17:3; Col. 3:10), a renewal of the mind (Eph. 4:23; cf. Rom. 12:2). It produces a new nature (Eph. 4:24; Col. 3:10), and marks the beginning of a new life in Christ (2 Cor. 5:17).

The precise form conversion may take varies from one individual to another, as determined by such factors as one’s temperament, psychological maturity, intellectual capacity, external circumstances, degree of behavioral change required, and cultural background. Accordingly, no particular pattern of experience may be considered normative, either as to duration or depth of emotional involvement.

Conversion presupposes, as a minimum, awareness of (1) God’s existence and His involvement in human affairs, (2) the distinction between moral right and wrong, and (3) the need for external help. There can be no self-surrender where there is no sense of need and dependence. Early religious training and direct contact with the revealed Word and with human witnesses are not necessarily essential to conversion, for it has occurred when none of these was present; so long as the mind is free to exercise genuine volition, environmental factors cannot prevent conversion. The function of these external factors is to encourage the human response to the call of God’s Spirit. The mission of the church is to increase the number, frequency, and intensity of these contributing factors.

Conversion marks the beginning of a continuing operation of the Holy Spirit in a process of spiritual growth. This growth consists of an improved understanding of God’s will and the gradual elimination of residual tendencies to sin.

Evidence of genuine conversion is both subjective and objective. The subjective evidence that conversion has occurred includes consciousness of love for, and trust in, God, awareness of the supreme importance of religious and spiritual values, and enjoyment of Bible reading, prayer, and worship. Absence of the objective evidence-continuing growth toward perfection in Jesus Christ—is conclusive proof that genuine conversion has not occurred.

Conversion consists essentially in a transformation of the mind, of a man’s attitude, and through the mind, of the entire life.

“The leaven of truth works secretly, silently, steadily, to transform the soul. The natural inclinations are softened and subdued. New thoughts, new feelings, new motives, are implanted. A new standard of character is set up—the life of Christ. The mind is changed; the faculties are roused to action in new lines. Man is not endowed with new faculties, but the faculties he has are sanctified. The conscience is awakened. We are endowed with traits of character that enable us to do service for God” (COL 98, 99).

Conversion begins with a reorientation of the mind to the will of Christ, and starts a person on the pathway that leads to a complete restoration, through the grace of Christ, of the divine character, which was lost when Adam sinned. See also Justification; New Birth; Sin.

What Does New Birth Mean?

NEW BIRTH

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 A figure of speech by which Jesus sought to explain conversion to Nicodemus, as recorded in John 3:1–8. “Led by the Holy Spirit we sense our need, acknowledge our sinfulness, repent of our transgressions, and exercise faith in Jesus as Lord and Christ, as Substitute and Example. This faith which receives salvation comes through the divine power of the Word and is the gift of God’s grace. Through Christ we are justified, adopted as God’s sons and daughters, and delivered from the lordship of sin. Through the Spirit we are born again and sanctified; the Spirit renews our minds, writes God’s law of love in our hearts, and we are given the power to live a holy life” (Church Manual, [1990], pp. 25, 26).

In September 1850 the Advent Review (1:61) published an article by O.R.L. Crosier in which he mentioned the importance of repentance, conversion, and baptism in relation to Christ’s work in the sanctuary. Having, for the most part, formerly been members of evangelical churches, early Seventh-day Adventists took the new-birth experience for granted. It was accepted by all, and therefore was not a matter of debate or discussion, as were the distinctive doctrines that distinguished them from the churches they had left. They felt no need to dwell on points held in common by all. However, as time went on, doctrines held in common by Christian churches were also stressed. For example, writing in 1895, W. W. Prescott stressed the need for a complete transformation of one’s attitude in order to come into harmony with God. He emphasized the important place of the mind as the controlling factor in the human being, and pointed out that as long as the mind remains unchanged, Christianity is merely a profession and not a living experience. Summing up, he said: “It [the new birth]means the willingness to abandon everything that is of the flesh and connected with the flesh and [to]turn to God for all that He is to us in Jesus Christ” (General Conference Bulletin, Feb. 8, 1895, p. 111).

In 1892 Ellen G. White published a book entitled Steps to Christ, in which the various steps in conversion are discussed and in which the new birth is stressed. Millions of copies of this book, a classic in its field, have been sold.

The present denominational position on the question of the new birth is also set forth in The SDA Bible Commentary, on 2 Cor 5:17: “For a man to be constrained by the love of Christ to live no longer unto self but unto God, to judge men no longer by appearance but by the spirit, to know Christ according to the spirit and not according to the flesh, he must be created a new being. To transform a lost sinner into a ‘new creature’ requires the same creative energy that originally brought forth life. . . . It is a supernatural operation, altogether foreign to normal human experience.

“This new nature is not the product of moral virtue presumed by some to be inherent in man, and requiring only growth and expression. There are thousands of so-called moral men who make no profession of being Christians, and who are not ‘new’ creatures. The new nature is not merely the product of a desire, or even of a resolution to do right . . . , of mental assent to certain doctrines, of an exchange of one set of opinions or feelings for another, or even of sorrow from sin. It is the result of the presence of a supernatural element introduced into a man, which results in his dying to sin and being born again. Thus are we created anew in the likeness of Christ, adopted as sons and daughters of God, and set on a new path. . . . Thus we are made partakers of the divine nature and are granted possession of eternal life. . . . The new believer is not born a full-grown, mature Christian; he first has the spiritual inexperience and immaturity of infancy. But as a son of God he does have the privilege and opportunity to grow up into the full stature of Christ” (vol. 6, pp. 868, 869). See also Conversion; Justification.