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THE FIRST EPISTLE GENERAL OF JOHN - Chapter 3 - Verse 9
Verse 9. Whosoever is born of God doth not commit sin. This passage must either mean that they who are born of God, that is, who are true Christians, do not sin habitually and characteristically, or that every one who is a true Christian is absolutely perfect, and never commits any sin. If it can be used as referring to the doctrine of absolute perfection at all, it proves, not that Christians may be perfect, or that a portion of them are, but that all are. But who can maintain this? Who can believe that John meant to affirm this? Nothing can be clearer than that the passage has not this meaning, and that John did not teach a doctrine so contrary to the current strain of the Scriptures, and to fact; and if he did not teach this, then in this whole passage he refers to those who are habitually and characteristically righteous. For his seed remaineth in him. There is much obscurity in this expression, though the general sense is clear, which is, that there is something abiding in the heart of the true Christian which the apostle here calls seed, which will prevent his sinning. The word "his" in this phrase, "his seed," may refer either to the individual himself—in the sense that this can now be properly called his, inasmuch as it is a part of himself, or a principle abiding in him; or it may refer to God—in the sense that what is here called "seed" is his, that is, he has implanted it, or it is a germ of Divine origin. Robinson (Lex.) understands it in the latter sense, and so also do Macknight, Doddridge, Lucke, and others, and this is probably the true interpretation. The word seed (sperma) means properly seed sown, as of grain, plants, trees; then anything that resembles it, anything which germinates, or which springs up, or is produced. It is applied in the New Testament to the word of God, or the gospel, as that which produces effects in the heart and life similar to what seed that is sown does. Comp. Mt 13:26,37,38.
Augustin, Clemens, (Alex.,) Grotius, Rosenmuller, Benson, and Bloomfield, suppose that this is the signification of the word here. The proper idea, according to this, is that the seed referred to is truth, which God has implanted or sown in the heart, from which it may be expected that the fruits of righteousness will grow. But that which abides in the heart of a Christian is not the naked word of God; the mere gospel, or mere truth; it is rather that word as made vital and efficacious by the influences of his Spirit; the germ of the Divine life; the principles of true piety in the soul, Comp. the words of Virgil.—Igneus est illi vigor et cosiestis origo semini. The exact idea here, as it seems to me, is not that the "seed" refers to the word of God, as Augustin and others suppose, or to the Spirit of God, but to the germ of piety which has been produced in the heart by the word and Spirit of God, and which may be regarded as having been implanted there by God himself, and which may be expected to produce holiness in the life, There is, probably, as Lucke supposes, an allusion in the word to the fact that we are begotten (o gegennhmenov) of God. The word remaineth menei, compare See Barnes "1 Jo 3:6"
—is a favourite expression of John. The expression here used by John, thus explained, would seem to imply two things:
(1.) that the germ or seed of religion implanted in the soul abides there as a constant, vital principle, so that he who is born of God cannot become habitually a sinner; and,
(2.) that it will so continue to live there that he will not fall away and perish. The idea is clearly that the germ or principle of piety so permanently abides in the soul, that he who is renewed never can become again characteristically a sinner.
And he cannot sin. Not merely he will not, but he cannot; that is, in the sense referred to. This cannot mean that one who is renewed has not physical ability to do wrong, for every moral agent has; nor can it mean that no one who is a true Christian never does, in fact, do wrong in thought, word, or deed, for no one could seriously maintain that: but it must mean that there is somehow a certainty as absolute as if it were physically impossible, that those who are born of God will not be characteristically and habitually sinners; that they will not sin in such a sense as to lose all true religion and be numbered with transgressors; that they will not fall away and perish. Unless this passage teaches that no one who is renewed ever can sin in any sense; or that every one who becomes a Christian is, and must be, absolutely and always perfect, no words could more clearly prove that true Christians will never fall from grace and perish. How can what the apostle here says be true, if a real Christian can fall away and become again a sinner?
Because he is born of God. Or begotten of God. God has given him, by the new birth, real, spiritual life, and that life can never become extinct.
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