1Jo 3:6, 2Jo 8 | Barnes | STEP | Verse 6. Whosoever abideth in him . See . The word here employed (μενων) properly means to remain, to continue, to abide. It is used of persons remaining or dwelling in a place, in the sense of abiding there permanently, or lodging there, and this is the common meaning of the word, , et saepe . In the writings of John, however, it is quite a favourite word to denote the relation which one sustains to another, in the sense of being united to him, or remaining with him in affection and love; being with him in heart and mind and will, as one makes his home in a dwelling. The sense seems to be that we have some sort of relation to him similar to that which we have to our home; that is, some fixed and permanent attachment to him. We live in him; we remain steadfast in our attachment to him, as we do to our own home. For the use of the word in John, in whose writings it so frequently occurs, see , . In the passage before us, as in his writings generally, it refers to one who lives the life of a Christian, as if he were always with Christ, and abode with him. It refers to the Christian considered as adhering steadfastly to the Saviour, and not as following him with transitory feelings, emotions, and raptures. It does not of itself necessarily mean that he will always do this; that is, it does not prove the doctrine of the perseverance of the saints, but it refers to the adherence to the Saviour as a continuous state of mind, or as having permanency; meaning that there is a life of continued faith in him. It is of a person thus attached to the Saviour that the apostle makes the important declaration in the passage before us, that he does not sin. This is the third argument to show that the child of God should be pure; and the substance of the argument is, that as a matter of fact the child of God is not a sinner. Sinneth not . There has been much difference of opinion in regard to this expression, and the similar declaration in . Not a few have maintained that it teaches the "doctrine of perfection," or that Christians may live entirely without sin; and some have held that the apostle meant to teach that this is always the characteristic of the true Christian. Against the interpretation, however, which supposes that it teaches that the Christian is absolutely perfect, and lives wholly without sin, there are three insuperable objections: (1.) If it teaches that doctrine at all, it teaches that all Christians are perfect; " whosoever abideth in him," " whosoever is born of God," "he cannot sin," . (2.) This is not true, and cannot be held to be true by those who have any just views of what the children of God have been and are. Who can maintain that Abraham, or Isaac, or Jacob; that Moses, David, or Job; that Peter, John, or Paul, were absolutely perfect, and were never, after their regeneration, guilty of an act of sin? Certainly they never affirmed it of themselves, nor does the sacred record attribute to them any such perfection. And who can affirm this of all who give evidence of true piety in the world? Who can of themselves? Are we to come to the painful conclusion that all who are not absolutely perfect in thought, word, and deed, are destitute of any religion, and are to be set down as hypocrites or self-deceivers? And yet, unless this passage proves that all who have been born again are absolutely perfect, it will not prove it of any one, for the affirmation is not made of a part, or of what any favoured individual may be, but of what every one is in fact who is born of God. (3.) This interpretation is not necessary to a fair exposition of the passage. The language used is such as would be employed by any writer if he designed to say of one that he is not characteristically a sinner; that he is a good man; that he does not commit habitual and wilful transgression. Such language is common throughout the Bible, when it is said of one man that he is a saint, and of another that he is a sinner; of one that he is righteous, and of another that he is wicked; of one that he obeys the law of God, and of another that he does not. John expresses it strongly, but he affirms no more in fact than is affirmed elsewhere. The passage teaches, indeed, most important truths in regard to the true Christian; and the fair and proper meaning may be summed up in the following particulars: (a.) He who is born again does not sin habitually , or is not habitually a sinner. If he does wrong, it is when he is overtaken by temptation, and the act is against the habitual inclination and purpose of his soul. If a man sins habitually, it proves that he has never been renewed. (b.) That he who is born again does not do wrong deliberately and of design . He means to do right. He is not wilfully and deliberately a sinner. If a man deliberately and intentionally does wrong, he shows that he is not actuated by the spirit of religion. It is true that when one does wrong, or commits sin, there is a momentary assent of the will; but it is under the influence of passion, or excitement, or temptation, or provocation, and not as the result of a deliberate plan or purpose of the soul. A man who deliberately and intentionally does a wrong thing, shows that he is not a true Christian; and if this were all that is understood by perfection , then there would be many who are perfect, for there are many, very many Christians, who cannot recollect an instance for many years in which they have intentionally and deliberately done a wrong thing. Yet these very Christians see much corruption in their own hearts over which to mourn, and against which they earnestly strive; in comparing themselves with the perfect law of God, and with the perfect example of the Saviour, they see much in which they come short. (c) He who is born again will not sin finally , or will not fall away. "His seed remaineth in him," . on that verse. There is a principle of grace by which he will ultimately be restrained and recovered. This, it seems to me, is fairly implied in the language used by John; for if a man might be a Christian, and yet wholly fall away and perish, how could it be said with any truth that such a man "sinneth not;" how that "he doth not commit sin;" how that "his seed remaineth in him, and he cannot sin?" Just the contrary would be true if this were so. Whosoever sinneth . That is, as explained above, habitually, deliberately, characteristically, and finally.-- Doddridge . "Who habitually and avowedly sinneth." Hath not seen him, nor known him . Has had no just views of the Saviour, or of the nature of true religion. In other words, cannot be a true Christian. (b) "whosoever sinneth"

1 John 3:6

Verse 6. Whosoever abideth in him. See 1Jn 2:6. The word here employed (μενων) properly means to remain, to continue, to abide. It is used of persons remaining or dwelling in a place, in the sense of abiding there permanently, or lodging there, and this is the common meaning of the word, Mt 10:11, 26:38, Mk 6:10, Lk 1:56, et saepe. In the writings of John, however, it is quite a favourite word to denote the relation which one sustains to another, in the sense of being united to him, or remaining with him in affection and love; being with him in heart and mind and will, as one makes his home in a dwelling. The sense seems to be that we have some sort of relation to him similar to that which we have to our home; that is, some fixed and permanent attachment to him. We live in him; we remain steadfast in our attachment to him, as we do to our own home. For the use of the word in John, in whose writings it so frequently occurs, see Jn 5:38, 6:56, 14:10,17, 15:4-7, Jn 15:9, 1Jn 2:6,10,14,17,27,28, 3:6,24, 4:12,13,15,16. In the passage before us, as in his writings generally, it refers to one who lives the life of a Christian, as if he were always with Christ, and abode with him. It refers to the Christian considered as adhering steadfastly to the Saviour, and not as following him with transitory feelings, emotions, and raptures. It does not of itself necessarily mean that he will always do this; that is, it does not prove the doctrine of the perseverance of the saints, but it refers to the adherence to the Saviour as a continuous state of mind, or as having permanency; meaning that there is a life of continued faith in him. It is of a person thus attached to the Saviour that the apostle makes the important declaration in the passage before us, that he does not sin. This is the third argument to show that the child of God should be pure; and the substance of the argument is, that as a matter of fact the child of God is not a sinner.

Sinneth not. There has been much difference of opinion in regard to this expression, and the similar declaration in 1Jn 3:9. Not a few have maintained that it teaches the "doctrine of perfection," or that Christians may live entirely without sin; and some have held that the apostle meant to teach that this is always the characteristic of the true Christian. Against the interpretation, however, which supposes that it teaches that the Christian is absolutely perfect, and lives wholly without sin, there are three insuperable objections:

(1.) If it teaches that doctrine at all, it teaches that all Christians are perfect; "whosoever abideth in him," "whosoever is born of God," "he cannot sin," 1Jn 3:9.

(2.) This is not true, and cannot be held to be true by those who have any just views of what the children of God have been and are. Who can maintain that Abraham, or Isaac, or Jacob; that Moses, David, or Job; that Peter, John, or Paul, were absolutely perfect, and were never, after their regeneration, guilty of an act of sin? Certainly they never affirmed it of themselves, nor does the sacred record attribute to them any such perfection. And who can affirm this of all who give evidence of true piety in the world? Who can of themselves? Are we to come to the painful conclusion that all who are not absolutely perfect in thought, word, and deed, are destitute of any religion, and are to be set down as hypocrites or self-deceivers? And yet, unless this passage proves that all who have been born again are absolutely perfect, it will not prove it of any one, for the affirmation is not made of a part, or of what any favoured individual may be, but of what every one is in fact who is born of God.

(3.) This interpretation is not necessary to a fair exposition of the passage. The language used is such as would be employed by any writer if he designed to say of one that he is not characteristically a sinner; that he is a good man; that he does not commit habitual and wilful transgression. Such language is common throughout the Bible, when it is said of one man that he is a saint, and of another that he is a sinner; of one that he is righteous, and of another that he is wicked; of one that he obeys the law of God, and of another that he does not. John expresses it strongly, but he affirms no more in fact than is affirmed elsewhere. The passage teaches, indeed, most important truths in regard to the true Christian; and the fair and proper meaning may be summed up in the following particulars:

(a.) He who is born again does not sin habitually, or is not habitually a sinner. If he does wrong, it is when he is overtaken by temptation, and the act is against the habitual inclination and purpose of his soul. If a man sins habitually, it proves that he has never been renewed.

(b.) That he who is born again does not do wrong deliberately and of design. He means to do right. He is not wilfully and deliberately a sinner. If a man deliberately and intentionally does wrong, he shows that he is not actuated by the spirit of religion. It is true that when one does wrong, or commits sin, there is a momentary assent of the will; but it is under the influence of passion, or excitement, or temptation, or provocation, and not as the result of a deliberate plan or purpose of the soul. A man who deliberately and intentionally does a wrong thing, shows that he is not a true Christian; and if this were all that is understood by perfection, then there would be many who are perfect, for there are many, very many Christians, who cannot recollect an instance for many years in which they have intentionally and deliberately done a wrong thing. Yet these very Christians see much corruption in their own hearts over which to mourn, and against which they earnestly strive; in comparing themselves with the perfect law of God, and with the perfect example of the Saviour, they see much in which they come short.

(c) He who is born again will not sin finally, or will not fall away. "His seed remaineth in him," 1Jn 3:9. 1Jn 3:9 on that verse. There is a principle of grace by which he will ultimately be restrained and recovered. This, it seems to me, is fairly implied in the language used by John; for if a man might be a Christian, and yet wholly fall away and perish, how could it be said with any truth that such a man "sinneth not;" how that "he doth not commit sin;" how that "his seed remaineth in him, and he cannot sin?" Just the contrary would be true if this were so.

Whosoever sinneth. That is, as explained above, habitually, deliberately, characteristically, and finally.--Doddridge. "Who habitually and avowedly sinneth."

Hath not seen him, nor known him. Has had no just views of the Saviour, or of the nature of true religion. In other words, cannot be a true Christian.

(b) "whosoever sinneth" 3Jn 1:11

2 John 8

Verse 8. Look to yourselves. This seems to be addressed to the lady to whom he wrote, and to her children. The idea is, that they should be particularly on their guard, and that their first care should be to secure their own hearts, so that they should not be exposed to the dangerous attacks of error. When error abounds in the world, our first duty is not to attack it and make war upon it; it is to look to the citadel of our own souls, and see that all is well guardeed there. When an enemy invades a land, the first thing will not be to go out against him, regardless of our own strength, or of the security of our own fortresses, but it will be to see that our forts are well manned, and that we are secure there from his assaults. If that is so, we may then go forth with confidence to meet him on the open field. In relation to an error that is in the world, the first thing for a Christian to do is to take care of his own heart.

That we lose not those things which we have wrought. Marg., "Or, gained", Some copies read, which ye have gained, but that ye. The reading here referred to in the margin is found in several Mss. and also in the Vulgate, Syriac, and AEthiopic versions. It is not, however, adopted in the late critical editions of the New Testament, and the common reading is probably genuine. The sense is not materially varied, and the common reading is not unnatural. John was exhorting the family to whom this epistle was written to take good heed to themselves while so many artful errorists were around them, lest they should be drawn away from the truth, and lose a part of the full reward which they might hope to receive in heaven. In doing this, nothing was more natural than that he, as a Christian friend, should group himself with them, and speak of himself as having the same need of caution, and express the feeling that he ought to strive also to obtain the full reward, thus showing that he was not disposed to address an exhortation to them which he was not willing to regard as applicable to himself. The truth which is taught here is one of interest to all Christians--that it is possible for even genuine Christians, by suffering themselves to be led into error, or by failure in duty, to lose a part of the reward which they might have obtained. The crown which they will wear in heaven will be less bright than that which they might have worn, and the throne which they will occupy will be less elevated. The rewards of heaven will be in accordance with the services rendered to the Redeemer; and it would not be right that they who turn aside, or falter in their course, should have the same exalted honours which they might have received if they had devoted themselves to God with ever-increasing fidelity. It is painful to think how many there are who begin the Christian career with burning zeal, as if they would strike for the highest rewards in heaven, but who soon waver in their course, and fall into some paralysing error, until at last they receive, perhaps, not half the reward which they might have obtained.

But that we receive a full reward. Such as will be granted to a life uniformly consistent and faithful; all that God has to bestow on his people when most faithful and true. But who can estimate the "full reward" of heaven, the unspeakable glory of those who make it the grand business of their lives to obtain all they can of its bliss? And who is there that does not feel that he ought to strive for a crown in which not one gem shall be wanting that might have sparkled there for ever?

(d) "Look" Mk 13:9 (e) "we lose" Php 3:16, Rev 3:11 (1) "wrought" or "gained". Some copies read, "which ye have gained, but that ye".