SEV Biblia, Chapter 3:5
Y sabis que l apareci para quitar nuestros pecados, y no hay pecado en l.
Clarke's Bible Commentary - 1 John 3:5
Verse 5. And ye know that he was manifested to take away our sins] He came into the world to destroy the power, pardon the guilt, and cleanse from the pollution of sin. This was the very design of his manifestation in the flesh. He was born, suffered, and died for this very purpose; and can it be supposed that he either cannot or will not accomplish the object of his own coming? In him is no sin.] And therefore he is properly qualified to be the atoning sacrifice for the sins of men.
John Gill's Bible Commentary
Ver. 5. And ye know that he was manifested , &c.] This is a truth of the Gospel the saints were well instructed in and acquainted with; that Jesus Christ, the Word and Son of God, who is here meant, who was with the Father, and lay in his bosom from all eternity, was in the fulness of time made manifest in the flesh, or human nature, by assuming it into union with his divine person; in which he came and dwelt among men, and became visible to them: the end of which manifestation was, to take away our sins ; as the antitype of the scape goat, making reconciliation and satisfaction for them, through the sacrifice of himself; which was doing what the blood of bulls and goats, or any legal sacrifices or moral performances, could never do: and this he did by taking the sins of his people upon himself, by carrying them up to the cross, and there bearing them, with all the punishment due unto them, in his body; by removing them quite away, and utterly destroying them, finishing and making an end of them: and by causing them to pass away from them, from off their consciences, through the application of his blood by his Spirit: and in him is no sin ; neither original, nor actual; no sin inherent; there was sin imputed to him, but none in him, nor done by him; and hence he became a fit person to be a sacrifice for the sins of others, and by his unblemished sacrifice to take the away; and answered the typical sacrifices under the law, which were to be without spot and blemish: and this shows that he did not offer himself for any sins of his own, for there were none in him, but for the sins of others; and which consideration, therefore, is a strong dissuasive from sinning, and as such is mentioned by the apostle; for, since sin is of such a nature that nothing could atone for it but the blood and sacrifice of Christ, an innocent, as well as a divine person, it should be abhorred by us; and since Christ has taken it away by the sacrifice of himself, it should not be continued and encouraged by us; and since in him is no sin, we ought to imitate him in purity of life and conversation; the end of Christ's bearing our sins was, that we might live unto righteousness, and to purify to himself a peculiar people, zealous of good works; and his love herein should constrain us to obedience to him: so the Jews speak of a man after the image of God, and who is the mystery, of the name Jehovah; and in that man, they say, there is no sin, neither shall death rule over him; and this is that which is said, ( Psalm 5:4); neither shall evil dwell with thee.
Matthew Henry Commentary
Verses 3-10 - The sons of God know that their Lord is of purer eyes than to allow an thing unholy and impure to dwell with him. It is the hope of hypocrites, not of the sons of God, that makes allowance for gratifyin impure desires and lusts. May we be followers of him as his dea children, thus show our sense of his unspeakable mercy, and expres that obedient, grateful, humble mind which becomes us. Sin is the rejecting the Divine law. In him, that is, in Christ, was no sin. All the sinless weaknesses that were consequences of the fall, he took that is, all those infirmities of mind or body which subject man to suffering, and expose him to temptation. But our moral infirmities, ou proneness to sin, he had not. He that abides in Christ, continues no in the practice of sin. Renouncing sin is the great proof of spiritual union with, continuance in, and saving knowledge of the Lord Christ Beware of self-deceit. He that doeth righteousness is righteous, and to be a follower of Christ, shows an interest by faith in his obedienc and sufferings. But a man cannot act like the devil, and at the sam time be a disciple of Christ Jesus. Let us not serve or indulge what the Son of God came to destroy. To be born of God is to be inwardl renewed by the power of the Spirit of God. Renewing grace is an abidin principle. Religion is not an art, a matter of dexterity and skill, but a new nature. And the regenerate person cannot sin as he did before he was born of God, and as others do who are not born again. There is tha light in his mind, which shows him the evil and malignity of sin. Ther is that bias upon his heart, which disposes him to loathe and hate sin There is the spiritual principle that opposes sinful acts. And there is repentance for sin, if committed. It goes against him to sin with forethought. The children of God and the children of the devil have their distinct characters. The seed of the serpent are known by neglec of religion, and by their hating real Christians. He only is righteou before God, as a justified believer, who is taught and disposed to righteousness by the Holy Spirit. In this the children of God ar manifest, and the children of the devil. May all professors of the gospel lay these truths to heart, and try themselves by them.
Greek Textus Receptus
και 2532 οιδατε 1492 5758 οτι 3754 εκεινος 1565 εφανερωθη 5319 5681 ινα 2443 τας 3588 αμαρτιας 266 ημων 2257 αρη 142 5661 και 2532 αμαρτια 266 εν 1722 αυτω 846 ουκ 3756 εστιν 2076 5748
Vincent's NT Word Studies
5. Ye know. John's characteristic appeal to Christian knowledge. Compare ii. 20, 21; iv. 2, 14, 16; v. 15, 18; 3 John 12.
He (ekeinov). Christ, as always in this Epistle. See on John i. 18. Was manifested. See on John xxi. 1. Including Christ's whole life on earth and its consequences. The idea of manifestation here assumes the fact of a previous being. John various terms to describe the incarnation. He conceives it with reference to the Father, as a sending, a mission. Hence oJ pemyav me He that sent me (John iv. 34; vi. 38; ix. 4; xii. 44, etc.): oJ pemyav me pathr the Father that sent me (John v. 37; viii. 18; xii. 49, etc.): with the verb ajpostellw to send as an envoy, with a commission; God sent (apesteilen) His Son (John iii. 17; x. 36; 1 John iv. 10; conpare John vi. 57; vii. 29; xvii. 18). With reference to the Son, as a coming, regarded as a historic fact and as an abiding fact. As a historic event, He came (h=lqen, John i. 11); this is He that came (oJ ejlqwn, 1 John v. 6). Came forth (ejxhlqon; John viii. 42; xvi. 27, 28; xxvii. 8). As something abiding in its effects, am come, hath come, is come, marked by the perfect tense: Light is come (ejlhluqen, John iii. 19). Jesus Christ is come (ejlhluqota, 1 John iv. 2). Compare John v. 43; xii. 46; xviii. 37). In two instances with hkw I am come, John viii. 42; 1 John v. 20. Or with the present tense, as describing a coming realized at the moment: whence I come (ercomai, John viii. 14); compare John xiv. 3, 18, 28; also Jesus Christ coming (ejrcomenon, 2 John 7). With reference to the form: in flesh (sa.rx). See John i. 14; 1 John iv. 2; 2 John 7. With reference to men, Christ was manifested (1 John i. 2; iii. 5, 8; John i. 31; xxi. 1, 14). 66 To take away (ina arh). See on John i. 29.
Our sins (tav amartiav hmwn). Omit hJuwn our. Compare John i. 29, thn aJmartian, the sin. The plural here regards all that is contained in the inclusive term the sin: all manifestations or realizations of sin.
In Him is no sin (amartia en autw ouk estin). Lit., in Him sin is not. He is essentially and forever without sin. Compare John vii. 18.
