TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 John 3:4–10. His two-level outline is real structure in the source text, so it is rendered as structure.
The apostle, having alleged the believer's obligation to purity from his hope of heaven, and of communion with Christ in glory at the day of his appearance, now proceeds to fill his own mouth and the believer's mind with multiplied arguments against sin, and all communion with the impure unfruitful works of darkness. And so he reasons and argues,
I.From the nature of sin and the intrinsic evil of it.
It is a contrariety to the divine law: Whosoever committeth sin transgresseth also (or even) the law (or, whosoever committeth sin even committeth enormity, or aberration from law, or from the law); for sin is the transgression of the law, or is lawlessness, Jo1 3:4. Sin is the destitution or privation of correspondence and agreement with the divine law, that law which is the transcript of the divine nature and purity, which contains his will for the government of the world, which is suitable to the rational nature, and enacted for the good of the world, which shows man the way of felicity and peace, and conducts him to the author of his nature and of the law. The current commission of sin now is the rejection of the divine law, and this is the rejection of the divine authority, and consequently of God himself.
II.From the design and errand of the Lord Jesus in and to this world, which was to remove sin:
And you know that he was manifested to take away our sins, and in him is no sin, Jo1 3:5. The Son of God appeared, and was known, in our nature; and he came to vindicate and exalt the divine law, and that by obedience to the precept, and by subjection and suffering under the penal sanction, under the curse of it. He came therefore to take away our sins, to take away the guilt of them by the sacrifice of himself, to take away the commission of them by implanting a new nature in us (for we are sanctifies by virtue of his death), and to dissuade and save from it by his own example, and (or for) in him was no sin; or, he takes sin away, that he may conform us to himself, and in him is no sin. Those that expect communion with Christ above should study communion with him here in the utmost purity. And the Christian world should know and consider the great end of the Son of God's coming hither: it was to take away our sin: And you know (and this knowledge should be deep and effectual) that he was manifested to take away our sins.
III.From the opposition between sin and a real union with or adhesion to the Lord Christ:
Whosoever abideth in him sinneth not, Jo1 3:6. To sin here is the same as to commit sin (Jo1 3:8, Jo1 3:9), and to commit sin is to practise sin. He that abideth in Christ continues not in the practice of sin. As vital union with the Lord Jesus broke the power of sin in the heart and nature, so continuance therein prevents the regency and prevalence thereof in the life and conduct. Or the negative expression here is put for the positive: He sinneth not, that is, he is obedient, he keeps the commandments (in sincerity, and in the ordinary course of life) and does those things that are pleasing in his sight, as is said Jo1 3:22. Those that abide in Christ abide in their covenant with him, and consequently watch against the sin that is contrary thereto. They abide in the potent light and knowledge of him; and therefore it may be concluded that he that sinneth (abideth in the predominant practice of sin) hath not seen him (hath not his mind impressed with a sound evangelical discerning of him), neither known him, hath no experimental acquaintance with him. Practical renunciation of sin is the great evidence of spiritual union with, continuance in, and saving knowledge of, the Lord Christ.
IV.From the connection between the practice of righteousness and a state of righteousness, intimating withal that the practice of sin and a justified state are inconsistent; and this is introduced with a supposition that a surmise to the contrary is a gross deceit: "Little children, dear children, and as much children as you are, herein let no man deceive you. There will be those who will magnify your new light and entertainment of Christianity, who will make you believe that your knowledge, profession, and baptism, will excuse you from the care and accuracy of the Christian life. But beware of such self-deceit. He that doeth righteousness in righteous." It may appear that righteousness may in several places of scripture be justly rendered religion, as Mat 5:10, Blessed are those that are persecuted for righteousness' sake, that is, for religion's sake; Pe1 3:14, But if you suffer for righteousness' sake (religion's sake) happy are you; and Ti2 3:16, All scripture, or the whole scripture, is given by inspiration of God, and is profitable for doctrine - and for instruction in righteousness, that is, in the nature and branches of religion. To do righteousness then, especially being set in opposition to the doing, committing, or practising, of sin, is to practise religion. Now he who practiseth religion is righteous; he is the righteous person on all accounts; he is sincere and upright before God. The practice of religion cannot subsist without a principle of integrity and conscience. He has that righteousness which consists in pardon of sin and right to life, founded upon the imputation of the Mediator's righteousness. He has a title to the crown of righteousness, which the righteous Judge will give, according to his covenant and promise, to those that love his appearing, Ti2 4:8. He has communion with Christ, in conformity to the divine law, being in some measure practically righteous as he; and he has communion with him in the justified state, being now relatively righteous together with him.
V.From the relation between the sinner and the devil, and thereupon from the design and office of the Lord Christ against the devil.
1.From the relation between the sinner and the devil. As elsewhere sinners and saints are distinguished (though even saints are sinners largely so called), so to commit sin is here so to practise it as sinners do, that are distinguished from saints, to live under the power and dominion of it; and he who does so is of the devil; his sinful nature is inspired by, and agreeable and pleasing to, the devil; and he belongs to the party, and interest, and kingdom of the devil. It is he that is the author and patron of sin, and has been a practitioner of it, a tempter and instigator to it, even from the beginning of the world. And thereupon we must see how he argues.
2.From the design and office of the Lord Christ against the devil: For this purpose the Son of God was manifested, that he might destroy the works of the devil, Jo1 3:8. The devil has designed and endeavoured to ruin the work of God in this world. The Son of God has undertaken the holy war against him. He came into our world, and was manifested in our flesh, that he might conquer him and dissolve his works. Sin will he loosen and dissolve more and more, till he has quite destroyed it. Let not us serve or indulge what the Son of God came to destroy.
VI.From the connection between regeneration and the relinquishment of sin:
Whosoever is born of God doth not commit sin. To be born of God is to be inwardly renewed, and restored to a holy integrity or rectitude of nature by the power of the Spirit of God. Such a one committeth not sin, does not work iniquity nor practise disobedience, which is contrary to his new nature and the regenerate complexion of his spirit; for, as the apostle adds, his seed remaineth in him, either the word of God in its light and power remaineth in him (as Pe1 1:23, Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever), or, that which is born of the Spirit is spirit; the spiritual seminal principle of holiness remaineth in him. Renewing grace is an abiding principle. Religion, in the spring of it, is not an art, an acquired dexterity and skill, but a new nature. And thereupon the consequence is the regenerate person cannot sin. That he cannot commit an act of sin, I suppose no judicious interpreter understands. This would be contrary to Jo1 1:9, where it is made our duty to confess our sins, and supposed that our privilege thereupon is to have our sins forgiven. He therefore cannot sin, in the sense in which the apostle says, he cannot commit sin. He cannot continue in the course and practice of sin. He cannot so sin as to denominate him a sinner in opposition to a saint or servant of God. Again, he cannot sin comparatively, as he did before he was born of God, and as others do that are not so. And the reason is because he is born of God, which will amount to all this inhibition and impediment.
1.There is a light in his mind which shows him the evil and malignity of sin.
2.There is that bias upon his heart which disposes him to loathe and hate sin.
3.There is the spiritual seminal principle or disposition, that breaks the force and fulness of the sinful acts. They proceed not from such plenary power of corruption as they do in others, nor obtain that plenitude of heart, spirit, and consent, which they do in others. The spirit lusteth against the flesh. And therefore in respect to such sin it may be said, It is no more I that do it, but sin that dwelleth in me. It is not reckoned the person's sin, in the gospel account, where the bent and frame of the mind and spirit are against it. Then,
4.There is a disposition for humiliation and repentance for sin, when it has been committed. He that is born of God cannot sin. Here we may call to mind the usual distinction of natural and moral impotency. The unregenerate person is morally unable for what is religiously good. The regenerate person is happily disabled for sin. There is a restraint, an embargo (as we may say), laid upon his sinning powers. It goes against him sedately and deliberately to sin. We usually say of a person of known integrity, "He cannot lie, he cannot cheat, and commit other enormities." How can I commit this great wickedness, and sin against God! Gen 39:9. And so those who persist in a sinful life sufficiently demonstrate that they are not born of God.
VII.From the discrimination between the children of God and the children of the devil.
They have their distinct characters. In this the children of God are manifest and the children of the devil, Jo1 3:10. In the world (according to the old distinction) there are the seed of God and the seed of the serpent. Now the seed of the serpent is known by these two signatures: - 1. By neglect of religion: Whosoever doeth not righteously (omits and disregards the rights and dues of God; for religion is but our righteousness towards God, or giving him his due, and whosoever does not conscientiously do this) is not of God, but, on the contrary, of the devil. The devil is the father of unrighteous or irreligious souls. And, 2. By hatred of fellow-christians: Neither he that loveth not his brother, Jo1 3:10. True Christians are to be loved for God's and Christ's sake. Those who so love them not, but despise, and hate, and persecute them, have the serpentine nature still abiding in them.
Historical interpretation
Six Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Well then, what are we to do concerning sins and iniquities? Hear what He saith: "And ye know that He was manifested to take away sin; and sin in Him is not." He, in Whom sin is not, the same is come to take away sin. For were there sin in Him, it must be taken away from Him, not He take it away Himself.
There is no sin in Christ because he was not conceived in sin as we are.
And you know that He appeared to take away sins, etc. John the Baptist also bore witness to this about the Lord, saying: Behold the Lamb of God, who takes away the sins of the world. The Lord was able to take away sins because there was no sin in Him. Many and so great men came into the world perfect, but none of them could take away the sins of the world, because none could be without sin in the world. Therefore, let not Pelagius boast, nor let Julian, his follower, exalt himself, hearing that everyone who has hope in the Lord sanctifies himself. For no one takes away sins, which even the law, although holy and just and good, could not remove, except Him in whom there is no sin. He takes them away by both forgiving what has been done and helping that it may not be done, and by leading to a life where it is utterly impossible for them to be committed.
Everyone who commits sin also commits iniquity, and sin is a transgression of the law. And you know that He appeared to take away our sins: and in Him, there is no sin. Everyone who abides in Him does not sin. Everyone who sins has not seen Him nor known Him. Little children, let no one deceive you. Whoever practices righteousness is righteous, just as He is righteous. Whoever commits sin is of the Devil, for the Devil has sinned from the beginning. For this purpose, the Son of God was revealed, that He might destroy the works of the Devil.
Confirmed in the previous discourse about righteousness from the good of righteous, now also takes on demonstration from the opposites and those things that happen to them, and says: "Everyone who sins." Saying something like this: You who have been adopted, do righteousness, nor present yourselves idle in this. For just as in sin it is not he who has done or will do it, that one is called a transgressor or a sinner, but he who clings to evil and is its operator: so too the righteous one is not called he who accomplishes nothing, or the lazy one, but the diligent.
It should be noted, however, that sin (αμαρτία) is indeed a fall from that which is good; iniquity (ἀνομία), on the other hand, is a transgression against the established law. And both of these have their origin: namely, sin is an erosion from that which is good; whereas iniquity is to commit an offense against the established law.
They agree among themselves and are concerned with the same thing. For he who sins strays from the goal that is according to nature and in nature itself: for the goal of human nature is to live according to reason, so that it is far removed from foolishness. Similarly, he who acts unjustly transgresses the law given in nature, affected by greed. Therefore, the disciple of the Lord rightly transformed both into the same.
"And you know that He appeared." You can no longer have a place for sinning. For when Christ came to take away our sins, since he was not a partaker of sin, it has not been left to you to sin any longer, you who have come to him and have been confirmed in his faith. For this is what he means when he says:
"Everyone who abides in Him." But this is the one who approaches virtues seriously and without pretense, and never ceases from their operation.
"and in Him, there is no sin." The conjunction “καὶ” is taken for "and."
"Everyone who sins" and so on. When John had said that he had appeared, and the reason for his appearing, namely to take away our sins, that is, to remove and erase them from the midst, as one who had not sinned, he adds: "Everyone who sins has not seen him."
But if you, John said, who saw him while he was revealed, also received a sign [σημεῖον] that you have seen him, namely that you are not easily caught by sin as if perfectly confirmed in him, certainly those who sin have not seen him, and therefore nor have known him: saying that they have seen and known not according to the bare sight of the eyes, nor that they have acted towards knowledge according to a simplistic imagination, but that they have approached him with some judgment and knowledge, as we said above.
But he proceeds more firmly with these words, saying: "let no one deceive you." For it cannot be otherwise than this: He who does righteousness knows the Righteous One, and is righteous, just as He is, that is, God. And just as this is true, so also equally: he who easily sins is from the sinner; however, this one is the Devil, as he who sinned from the beginning. Therefore, God, providing for His creation, became righteousness and sanctification, was revealed or appeared in the world, to take away the works of the Devil, which are sin.
"Whoever commits sin is of the Devil." Since the Devil was changed by sinning, anyone who acts sinfully operates under his influence: for the Devil first enters the sinner through the prompting of wicked thoughts, just as in Judas. But someone may say: How does the Devil enter those who sin (Luke 22:3; Jn. 13:27), since they have already sinned by giving him a place? (Eph. 4:27) To which it must be said that commits sin is the same as to sin by giving place to the Devil. For he gives place to him who is subject to lust, after he has effectively received him, perfecting sin: for this signifies to do it. And he rightly said here: "Whoever practices," not "Whoever practiced"; since he who repents is no longer of the Devil: but only he who still commits sin. For thus also he is a servant of sin who commits sin, and not who did. Therefore John says: "Everyone who does sin is a servant of sin." (Jn. 8:34)
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Summary
First John 3:5 articulates a foundational truth regarding the person and work of Jesus Christ, declaring His manifestation was specifically purposed to eradicate human sin and affirming His absolute moral purity. This verse serves as a theological cornerstone, establishing the efficacy of Christ's atoning work and providing the basis for the believer's call to righteous living in light of His sinless nature and redemptive mission.
Context
Literary Context
This verse is deeply embedded within John's broader theological argument in 1 John 3, which sharply contrasts the "children of God" with the "children of the devil." Immediately preceding, 1 John 3:4 defines sin as "lawlessness," setting up the urgent need for a solution to humanity's rebellion against God's righteous standard. Verse 5 then introduces Christ as that divine solution, emphasizing His purpose in dealing with sin. The phrase "And ye know" suggests this was a well-established and accepted truth among the early Christian community, highlighting its centrality. This declaration of Christ's sin-removing work and His own sinless nature provides the theological bedrock for the subsequent exhortation in 1 John 3:6, where John asserts that "whosoever abideth in him sinneth not," linking Christ's work directly to the believer's ethical conduct.
Historical & Cultural Context
John's first epistle was likely written to combat emerging Gnostic or proto-Gnostic heresies that threatened the early church. These false teachings often denied the true humanity of Christ (Docetism) or separated Christ from Jesus, leading to a devaluation of His physical manifestation and, consequently, His atoning work. By stating "he was manifested," John affirms the real, historical incarnation of Jesus, countering any spiritualizing tendencies that would undermine His tangible presence and mission. Furthermore, some Gnostic groups promoted antinomianism, arguing that since salvation was purely spiritual, physical actions (including sin) were irrelevant. John's emphasis on Christ's sinless nature and His purpose to "take away our sins" directly challenges such views, underscoring the moral implications of genuine faith and the necessity of a transformed life for those who claim to know Christ.
Key Themes
1 John 3:5 profoundly contributes to several major themes throughout the epistle and the broader New Testament. Firstly, it highlights The Purpose of Christ's Incarnation, clearly stating that Jesus Christ "was manifested to take away our sins." His coming was not merely to teach or to set an example, but fundamentally to provide the means for humanity's reconciliation with God through atonement. Secondly, the verse underscores the theme of Atonement and Redemption. The phrase "to take away our sins" speaks directly to the work of redemption and forgiveness, implying the comprehensive removal of sin's guilt, penalty, and ultimately its power in the lives of those who believe. This is the very core of the Gospel message, echoing the prophetic imagery of the suffering servant in Isaiah 53. Lastly, the declaration "and in him is no sin" establishes the critical theme of Christ's Sinlessness. For Christ to be an effective, unblemished sacrifice for the sins of humanity, He Himself had to be utterly without sin, a truth consistently affirmed in Scripture, as seen in Hebrews 4:15. This perfect, unblemished nature is essential to His role as the spotless Lamb of God, as foreshadowed in the Old Testament sacrificial system (e.g., Leviticus 1:3).
Exposition and Analysis
Key Word Analysis
Meaning "to render apparent (literally or figuratively); to appear, manifestly declare, (make) manifest (forth), shew (self)." In the context of 1 John 3:5, it emphasizes the concrete, visible, and historical reality of Jesus' incarnation. God was not merely a spiritual concept but became flesh, appearing in human history, making His divine nature and redemptive purpose evident to humanity. This counters any Gnostic claims that denied Christ's physical presence.
A primary root meaning "to lift up; by implication, to take up or away; figuratively, to raise (the voice), keep in suspense (the mind), specially, to sail away (i.e. weigh anchor); by Hebraism (compare נָשָׂA) to expiate sin." In this verse, "take away" carries the profound theological weight of expiation and removal. It signifies not merely a covering of sins, but their complete removal, cancellation, and bearing away, akin to a burden being lifted or a debt being paid in full. This aligns with the imagery of the scapegoat in the Old Testament (Leviticus 16) and the Lamb of God in the New Testament.
Meaning "a sin (properly abstract); offence, sin(-ful)." This term denotes a missing of the mark, a deviation from God's righteous standard, an act of rebellion or transgression against divine law. In this verse, it refers to the collective reality of human transgression and its consequences, which Christ came to address. The repetition of "sin" (our sins, no sin) highlights both the problem Christ came to solve and His perfect qualification to solve it.
Verse Breakdown
"And ye know that he was manifested"
This opening clause presumes a shared understanding among John's readers, indicating that the incarnation of Christ and its purpose were fundamental tenets of their faith. "He was manifested" refers to Jesus Christ's physical appearance on earth, emphasizing the reality of His human existence and divine self-disclosure. It underscores that God did not merely send a message or an idea, but personally intervened in human history through His Son.
"to take away our sins"
This phrase declares the primary, redemptive purpose of Christ's manifestation. The verb "take away" (aírō) signifies a complete removal, a bearing away of the burden and guilt of sin. It points directly to Christ's atoning work on the cross, where He bore the penalty for humanity's transgressions, thereby expiating sin and offering reconciliation with God. This is the essence of the Gospel: Christ's mission was to deal decisively with the problem of human sin.
"and in him is no sin"
This crucial declaration affirms the absolute moral purity and impeccability of Jesus Christ. For Christ to be the perfect sacrifice capable of taking away the sins of others, He Himself had to be utterly without blemish or fault. This statement highlights His unique qualification as the spotless Lamb of God, whose perfect righteousness enabled Him to fulfill the requirements of divine justice and offer a truly efficacious atonement for humanity.
Literary Devices
The verse primarily employs Declarative Statement to convey profound theological truths with directness and authority, leaving no room for ambiguity regarding Christ's purpose and nature. The use of Antithesis is evident in the contrast between "our sins" (the problem Christ came to solve) and "in him is no sin" (His perfect qualification to solve it). This stark contrast highlights both the gravity of human sin and the unparalleled purity of the Savior. Furthermore, the verse functions as a Theological Statement, succinctly encapsulating core doctrines of Christology (His manifestation/incarnation, His sinlessness) and Soteriology (His work of taking away sins). The phrase "And ye know" also implies a form of Apostolic Appeal to Shared Knowledge, reinforcing the foundational nature of these truths for the Christian community.
Theological and Thematic Connections
First John 3:5 is a concise yet profound theological statement that connects the incarnation of Christ directly to His atoning work and His perfect nature. It underscores the biblical truth that humanity's greatest problem is sin, and God's ultimate solution is found in the sinless Son, Jesus Christ. This verse establishes that Christ's coming was not merely for teaching or example, but primarily for expiation—to bear the weight and penalty of human sin, thereby reconciling a fallen humanity to a holy God. His sinlessness is not merely a moral attribute but a necessary qualification for His redemptive mission, making Him the perfect, unblemished sacrifice. This truth forms the bedrock of Christian hope and the foundation for the believer's new life.
Reflection and Application
This verse offers believers both profound assurance and a clear impetus for holy living. The knowledge that Christ was manifested specifically "to take away our sins" provides immense comfort and certainty of God's forgiveness for all who trust in Him. It reminds us that our salvation is not based on our own efforts or merits, but solely on the finished work of Christ. This truth should lead to a deep sense of gratitude and freedom from the burden of guilt. Furthermore, the declaration "and in him is no sin" serves as a powerful standard and motivation for sanctification. If our Savior is utterly pure, and He came to remove the very sin that separates us from God, then those who are united with Him should strive to live in a manner consistent with His character and purpose. This doesn't imply sinless perfection in this life, but a genuine, progressive pursuit of holiness, empowered by the Spirit, as we grow in conformity to the one who redeemed us from sin's dominion. Our identity in Christ means we are no longer slaves to sin, but are called to walk in newness of life.
Questions for Reflection
FAQ
Why does John emphasize that "in him is no sin" if he already said He came to "take away our sins"?
John emphasizes Christ's sinlessness because it is the foundational prerequisite for His ability to "take away our sins." For an atonement to be effective and acceptable to a holy God, the sacrifice offered must be spotless and blameless. If Jesus Himself had sin, He would be in need of a savior, not capable of being the Savior for others. His perfect, unblemished nature is what qualifies Him as the "Lamb of God who takes away the sin of the world" (John 1:29). This dual emphasis highlights both the problem (our sin) and the perfect solution (Christ's sinlessness and atoning work).
Christ-Centered Fulfillment
1 John 3:5 finds its ultimate fulfillment in the person and work of Jesus Christ, who is the very embodiment of God's redemptive plan. The "manifestation" spoken of here refers to the Incarnation, where the eternal Son of God entered human history, taking on flesh, as described in John 1:14. His purpose "to take away our sins" points directly to His atoning sacrifice on the cross, where He became sin for us, though He knew no sin, so that in Him we might become the righteousness of God (2 Corinthians 5:21). This act fulfills the Old Testament sacrificial system, where perfect lambs were offered to cover sin, culminating in Christ as the once-for-all sacrifice (Hebrews 9:26-28). The declaration "and in him is no sin" is crucial, establishing Christ's unique qualification as the spotless Lamb, the High Priest who is holy, innocent, undefiled, separated from sinners (Hebrews 7:26). Therefore, this verse beautifully encapsulates the Gospel: the sinless Son of God was revealed in human form to bear and remove the sin of humanity, offering redemption and a path to righteousness for all who believe, thereby fulfilling God's eternal purpose in Christ.