1 John 3:9

On the one hand the apostle says, "If we say we have no sin, we deceive ourselves, and the truth is not in us." On the other hand he says, "I am writing these things to you so that you may not sin. But if anyone does sin" — he supposes this possible, but not normal. The force of these words is not that a believer cannot commit a sin. Scripture and experience alike contradict that. It is that he cannot practise it, or be sinning, as he once was.

When we speak in the abstract, we leave out every qualifying detail on purpose. That way we set out more clearly the essential nature of the thing we are speaking about. To take the simplest of illustrations: we say, cork floats, alcohol intoxicates, fire burns. By this we state the essential character of these things. We do not commit ourselves to what may look like contradictions in practice. The old lady in the cottage might say, on this cold and windy day, that she only wished her fire did burn. We all know that this fault, which happens at times, does not alter the truth of the abstract statement — fire burns. The second help is to read this passage in the light of verse 4, where the word "sin" is defined for us. The point all through is the practice of righteousness, which shows itself in obedience, in contrast with the practice of lawlessness, which shows itself in disobedience.

So Scripture speaks of "the implanted word," and the apostle John connects the new nature with the word in the same way. The seed is Peter's "imperishable seed" of "the word of God," but the life the Spirit gives causes it to germinate; and, being everlasting life, His seed remains.

He says, "he cannot sin" (not, he ought not to sin). He speaks of the new man, not taking account of the old, but as being the true "I." If I sin, it is entirely my fault, for the temptation is never beyond what we are able to bear. "The seed of God" is the life of Christ in us, the new nature.

He who is born of God does not practise sin. The reason is obvious: he is made a partaker of the nature of God; he derives his life from Him. This principle of divine life is in him. He cannot sin, because he is born of God. This new nature did not have in it the principle of sin, so as to commit it. How could it be that the divine nature should sin?

We are not sinless. We do not believe in sinless perfection, but we have a nature that is sinless.

The believer therefore cannot practise sin. If he does at any time sin, this is an act foreign to his proper nature. It is the product of the flesh, which remains in him, though he is "not in the flesh." There is a remedy for this, as we have seen in this letter, but no excuse whatever. The least sin is contrary to our proper nature as born of God.

John views us here in the abstract, according to the essential character of the new nature which is ours. He is entitled to do so. When God has completed His work concerning us, we shall be this not merely in the abstract but absolutely. The last trace of the Adam nature will be gone when our very bodies are glorified.