1 John 3:9

DISCOURSE: 2446
THE CHRISTIAN’S DELIVERANCE FROM SIN

1 John 3:9. Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.

MANY mistakes in religion arise from not considering sufficiently the style and manner in which the inspired writers are wont to express themselves. They speak strongly on all subjects; and never contemplate, for a moment, the niceties of criticism; or dream of their words being weighed in a balance, so as that there shall be the minutest possible precision in their weight and import. They are content with speaking in popular language, and with conveying their sentiments in terms which every candid mind shall fully apprehend. St. Paul, speaking of the danger of persons who are once enlightened, falling away from the truth which they have received, says, “It is impossible to renew them again to repentance [Note: Hebrews 6:4.].” We are not to suppose, from this, that the restoration of such an apostate is a work which God is not able to effect; but only, that it is a work which we cannot reasonably hope to see effected by him. The same kind of interpretation must be given to the words which we have just read: we are not to suppose that a regenerate person is brought into such a state, that there is an absolute and physical impossibility for him to commit any the minutest sin: such an impossibility as that did not exist even in Paradise, when man was absolutely perfect; no, nor does it exist in heaven itself; since millions of once holy angels actually did fall, and were cast out of heaven for their transgression. Not intending his words to be strained to such an extent as that, the Apostle declares,

I. The state of the regenerate man—

To consider the Apostle as saying only that a regenerate man ought not to commit sin, would be to make him speak what is altogether foreign to the context; the whole of which evidently shews his meaning to be, that the regenerate man does not commit sin.

But, in what sense are we to understand this assertion?
[If taken in its utmost latitude, this assertion would contradict the whole Scriptures. “There is not a just man upon earth, that doeth good, and sinneth not [Note: Ecclesiastes 7:20 and 1 Kings 8:46.].” “In many things we all offend [Note: James 3:2.].” St. John himself declares, that “if we say we have no sin, we deceive ourselves, and the truth is not in us [Note: 1 John 1:8.];” and then, intimating that the scope of his observations was to deter men from sin, he adds, “But if any man sin, we have an Advocate with the Father, who is also the propitiation for our sins [Note: 1 John 2:1.].”

It is evident, therefore, that we cannot so construe his words, as to infer from them that a regenerate man has attained a state of sinless perfection. Nor, in reality, do his words properly admit of that sense: for the word which we translate “commit sin” must, of necessity, imply a continued act. In ver. 7, he says, “Let no man deceive you. He that doeth righteous-ness [Note: ὁ ποιῶν. See the same word used by St. John in his Gospel. John 8:34.] (it is the same word as is used in our text) is righteous, even as Christ is righteous.” This can never mean, that the person who performs one righteous act must necessarily “walk in all things as Christ walked:” it must import a habit, and not a mere insulated act: and that is its proper meaning in the text; ‘Whosoever is born of God, does not wilfully and habitually commit sin.’ The whole scope of the context, from the third verse, sanctions, and indeed requires, this interpretation. It is said, in ver. 3, that the person who has a scriptural hope of his adoption into God’s family, will “purify himself, even as Christ is pure:” and the person who does not labour to attain this purity, is declared, in ver. 8, to belong to a very different family, even that of Satan: “He that committeth sin, is of the devil.” And in the verse after the text, this contrast is brought to a point: “In this the children of God are manifest, and the children of the devil: whosoever doeth not (ὁ μὴ ποιῶν) righteousness, is not of God.”]

The assertion, thus explained, is verified in every regenerate man—
[A man “born of God” does not commit sin in the way that he was wont to do in his unregenerate state. Previous to his conversion, sin was the element in which he lived. He might, in respect to an external conformity to the law, be blameless, even as the Apostle Paul was, before his heart was changed: but he never truly gave himself up to God, or took his perfect law as the rule of his conduct: he never lived for God, or made it the one object of his life to glorify God: self was the source and end of all his actions. But from the instant of his conversion, his one inquiry is, “Lord, what wilt thou have me to do [Note: Acts 9:6.]?” Not that he then becomes perfect: for to his latest hour he will find, as the Apostle did, that “there is a law in his members warring against the law of his mind, and occasionally bringing him into captivity to the law of sin, which is in his members:” yes, to his latest hour, there are things done by him which he would not, and things left undone by him, which he would gladly do: so that he is often constrained to cry, “O wretched man that I am! Who shall deliver me [Note: Romans 7:15; Romans 7:19; Romans 7:23.]?” But though, through the influence of his indwelling corruption, he may have occasion to mourn over many deviations from the perfect path of duty, he never does, nor ever will, return to the love and practice of sin: if he offend in any thing, he will lament it, and implore forgiveness for it, and labour with renewed diligence and circumspection to “stand perfect and complete in all the will of God.”]

If such be the state of the regenerate man, it will be profitable to inquire into,

II.

The means by which he has attained to it—

“He that is born of God doth not commit sin; for his seed remaineth in him.”

Let us distinctly mark,

1. What seed this is—

[Many imagine that the “seed” here spoken of, is an imperishable spark of grace, which not all the floods of persecution or corruption can ever quench [Note: In this sense many understand John 4:14; as though the water given by our Lord must necessarily issue in everlasting life. But our Lord speaks, not of its issue, but its tendency.]. But it is not of grace that the Apostle speaks, but of the word of God. The word is that “seed” of which we are born: and that is incorruptible, as St. Peter has said: “We are born again, not of corruptible seed, but of incorruptible, of the word of God, which liveth and abideth for ever [Note: 1 Peter 1:23.].”]

2. How it operates to its destined end—

[This seed “abides” in those who are born of God. Its operation, in the first instance, was to humble, quicken, and sanctify the soul. Being once implanted in the soul, it grows there, and continues to produce the very same effects which it put forth in the first instance. Did it come with power to convince of sin? it enlightens the mind progressively, and gives juster views to the conscience, and augmented sensibility to the soul. Did it lead to the Saviour, and inspire with a desire to serve and glorify him? it continues to give brighter discoveries of his love, and to impress the soul with a more fixed determination to live to his glory: and in this way it keeps the believer from ever returning to his former paths.

That this is the true import of the words, is manifest from what is spoken by St. John in the preceding chapter: “I have written unto you, young men; because ye are strong, and the word of God abideth in you, and ye have overcome the wicked one [Note: 1 John 2:14.].” Here the same “seed” of which they were born, namely, the word of God, abideth in them; and, in consequence of that, their victories over sin and Satan are carried forward with increasing energy and effect. Such, at least, were David’s views of this matter; and therefore to all young men he gave this direction: “Wherewith shall a young man cleanse his way? even by taking heed thereto, according to thy word [Note: Psalms 119:9.].” And what he recommended to them, he practised also himself; as he himself immediately declares: “Thy word have I hid within my heart, that I might not sin against thee [Note: Psalms 119:11.].”

Thus then it is that the regenerate person is kept from committing sin, as he was wont to do in his unregenerate state: “The word of truth abideth in him,” both as an authoritative director, and an unerring rule; and “by it he is made free [Note: John 8:32.],” and “sanctified [Note: John 17:17.].”]

The blessedness of the believer’s state will yet further appear, whilst we consider,

III.

His security for the continuance of it—

“He cannot sin, because he is born of God.” Now it is well known, that many identify the new birth with baptism, at least so far as to maintain, that if they be not actually the same thing, they are always simultaneous and inseparable. But let this sentiment be brought to the test: let it be seen, whether it can be said of every one that is baptized, that he does not commit sin, yea, and that he cannot commit sin, because he is baptized. I would ask, Is there a man in the universe that dares to make such an assertion as this? or, if there were, would not the experience of the whole world flatly contradict him? I will not say that God may not convert a person at the time of his baptism, as well as at any other time. God may make use of any rite, or any ordinance, or any occurrence whatever, to effect his own purposes: but to say that he always creates a man anew, in the way, and to the extent, that my text speaks of, under the ordinance of baptism, is as contrary to truth as any assertion that ever proceeded from the lips of man. And as long as these words remain in the Bible, that a man “cannot sin, because he is born of God,” so long it must be obvious to every dispassionate mind that there is a new birth perfectly distinct from baptism, and totally independent of it.

As for the idea, that sin, when committed by a regenerate person, is not sin, it is too wild, and too impious, to deserve a thought.
But it is a great and glorious truth, that a person truly born of God cannot sin, as he did before he experienced that change. If it be asked, Why he connot sin? I answer,

1. Because God has engaged he shall not—

[God has said, that “sin shall not have dominion over his people, because they are not under the law, but under grace [Note: Romans 6:14.].” And his faithfulness is pledged to “cleanse them from all unrighteousness [Note: 1 John 2:9.].” It is a part of his covenant; every iota of which he will assuredly fulfil. This, however, is not to be so understood, as if God would never permit his people to err in any respect: for the very best of men have erred, and grievously too, under the influence of strong temptation, and of the remaining corruptions of their own hearts. But God, under such circumstances, will chastise them, till they shall return to him with deep humiliation and contrition, and till they renew their application to the blood of that great Sacrifice which taketh away the sins of the world. “It is not his will that one of his little ones should perish;” “nor will he suffer anyone to pluck them out of his hands.”]

2. Because he will supply him with grace, that he may not—

[This, also, is a part of God’s covenant which he has made with us in the Son of his love. If this covenant were kept out of view, there are two things which we might justly apprehend: the one is, that God would depart from us; the other is, that we should depart from him. But on both parts God has undertaken for his people. He says, “I will make an everlasting covenant with them, that I will not turn away from them to do them good; and I will put my fear in their hearts, that they shall not depart from me [Note: Jeremiah 32:40.].” It was not by a mere act of his power that he converted them at first: he enlightened their understanding, and renewed their heart, and “made them willing in the day of his power.” So will he even to the end deal with them as rational beings, and “draw them with the cords of a man.” “He will keep them, indeed, by his own power [Note: 1 Peter 1:5.]:” but it shall be through the instrumentality of their own exertions. He will keep them; but they shall also “keep themselves; so that the wicked one shall not touch them [Note: 1 John 2:14. before cited.].” Thus secured by God’s engagement for them, on the one hand, and by the mighty working of his power in them, on the other hand, it may truly be said of them, “They cannot sin, because they are born of God.”]

Yet let me improve this subject,
1.

In a word of caution to the secure—

[The doctrine of Final Perseverance, if unscripturally maintained, will be productive of the most fatal consequences to the soul. Shall any man say, ‘I am born of God: and therefore can never perish, though I live in sin?’ Let him rather say, ‘The sins which I commit, prove to demonstration, that I am not born of God. I may have been partially affected with the word, as the stony-ground hearers; and have produced some kind of fruit, like the thorny ground: but, inasmuch as I “bring forth no fruit to perfection,” I am at this very moment a child of Satan, and an heir of perdition.’ Would you have an evidence that you are born of God? Inquire whether you are delivered from the love and power of sin, and following after universal holiness. These are the marks whereby alone you can form any sound judgment: and if you will judge of yourselves by this test, you will remove from the doctrine of Final Perseverance the chief objection that is urged against it; and will render it a blessing, instead of a curse, to your own souls.]

2. In a word of encouragement to those who are writing bitter things against themselves—

[Some, because they feel in themselves remaining infirmities, will conclude that they cannot possibly have been born of God. But we must not so interpret the text, as to imagine that God’s people must be absolutely perfect. Were none but the perfect born of God, where should we find a child of God on earth? It is the wilful and deliberate habit of sinning, and not a mere infirmity, that is declared to be incompatible with a state of grace: and therefore let not a sense of weakness and infirmity cause any one to despond. Yet, on the other hand, it will be well to entertain a holy jealousy over ourselves; and to avoid too great a laxity in our interpretation of this passage, as well as too great strictness: for if there be in us, what is found in too many professors of religion, an habitual predominance of evil tempers or dispositions of any kind, we are certainly not born of God, but are children of the devil. At the same time, let it be remembered, that the word of inspiration is that great instrument whereby God effects his purposes on the souls of men. By that he begins, and carries on, and perfects, his work within us. Let that, therefore, be precious to us, yea, “more precious than thousands of gold and silver;” and “let it dwell richly in us, in all wisdom:” so shall we experience it to be “the rod of God’s strength,” and “have every thought of our hearts brought into captivity to the obedience of Christ.”]