You know that he was revealed to take away our sins, and no sin is in him.
Parallel Translations
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You know that he was revealed to take away our sins, and no sin is in him.
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And ye knowe that he appered to take awaye oure synnes and in him is no synne.
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And ye knowe that hee was made manifest, that he might take away our sinnes, and in him is no sinne.
Cross-references (29)
Passages linked to 1 John 3:5 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- 2 Corinthians 5:21 For him who knew no sin he made to be sin on our behalf; so that in him we might become the righteousness of God.
- Hebrews 9:28 so Christ also, having been offered once to bear the sins of many, will appear a second time, without sin, to those who are eagerly waiting for him for salvation.
- 1 Peter 2:24 He himself bore our sins in his body on the tree, that we, having died to sins, might live to righteousness. You were healed by his wounds.
- 1 Peter 3:18 Because Christ also suffered for sins once, the righteous for the unrighteous, that he might bring you to God, being put to death in the flesh, but made alive in the Spirit,
- Hebrews 9:26 or else he must have suffered often since the foundation of the world. But now once at the end of the ages, he has been revealed to put away sin by the sacrifice of himself.
- John 1:29 The next day, he saw Jesus coming to him, and said, “Behold, the Lamb of God, who takes away the sin of the world!
- Isaiah 53:4-12 Surely he has borne our sickness and carried our suffering; yet we considered him plagued, struck by God, and afflicted. But he was pierced for our transgressions. He was crushed for our iniquities. The punishment that brought our peace was on him; and by his wounds we are healed. All we like sheep have gone astray. Everyone has turned to his own way; and Yahweh has laid on him the iniquity of us all. He was oppressed, yet when he was afflicted he didn’t open his mouth. As a lamb that is led to the slaughter, and as a sheep that before its shearers is silent, so he didn’t open his mouth. He was taken away by oppression and judgment. As for his generation, who considered that he was cut off out of the land of the living and stricken for the disobedience of my people? They made his grave with the wicked, and with a rich man in his death, although he had done no violence, nor was any deceit in his mouth. Yet it pleased Yahweh to bruise him. He has caused him to suffer. When you make his soul an offering for sin, he will see his offspring. He will prolong his days and Yahweh’s pleasure will prosper in his hand. After the suffering of his soul, he will see the light and be satisfied. My righteous servant will justify many by the knowledge of himself; and he will bear their iniquities. Therefore I will give him a portion with the great. He will divide the plunder with the strong; because he poured out his soul to death and was counted with the transgressors; yet he bore the sins of many and made intercession for the transgressors.
- Titus 2:14 who gave himself for us, that he might redeem us from all iniquity, and purify for himself a people for his own possession, zealous for good works.
- 1 John 1:7 But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus Christ, his Son, cleanses us from all sin.
- 1 John 4:9-14 By this God’s love was revealed in us, that God has sent his one and only Son into the world that we might live through him. In this is love, not that we loved God, but that he loved us, and sent his Son as the atoning sacrifice for our sins. Beloved, if God loved us in this way, we also ought to love one another. No one has seen God at any time. If we love one another, God remains in us, and his love has been perfected in us. By this we know that we remain in him and he in us, because he has given us of his Spirit. We have seen and testify that the Father has sent the Son as the Savior of the world.
- Revelation 1:5 and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To him who loves us, and washed us from our sins by his blood—
- Matthew 1:21 She shall give birth to a son. You shall name him Jesus, for it is he who shall save his people from their sins.”
- 1 Timothy 1:15 The saying is faithful and worthy of all acceptance, that Christ Jesus came into the world to save sinners, of whom I am chief.
- Hebrews 1:3 His Son is the radiance of his glory, the very image of his substance, and upholding all things by the word of his power, who, when he had by himself purified us of our sins, sat down on the right hand of the Majesty on high,
- 1 Peter 2:22 who didn’t sin, “neither was deceit found in his mouth.”
- 1 John 1:2 (and the life was revealed, and we have seen, and testify, and declare to you the life, the eternal life, which was with the Father, and was revealed to us);
- Romans 3:24-26 being justified freely by his grace through the redemption that is in Christ Jesus; whom God sent to be an atoning sacrifice, through faith in his blood, for a demonstration of his righteousness through the passing over of prior sins, in God’s forbearance; to demonstrate his righteousness at this present time; that he might himself be just, and the justifier of him who has faith in Jesus.
- Ephesians 5:25-27 Husbands, love your wives, even as Christ also loved the assembly, and gave himself up for it; that he might sanctify it, having cleansed it by the washing of water with the word, that he might present the assembly to himself gloriously, not having spot or wrinkle or any such thing; but that it should be holy and without defect.
- Hebrews 4:15 For we don’t have a high priest who can’t be touched with the feeling of our infirmities, but one who has been in all points tempted like we are, yet without sin.
- 1 Peter 1:20 who was foreknown indeed before the foundation of the world, but was revealed in this last age for your sake,
- 1 John 2:1 My little children, I write these things to you so that you may not sin. If anyone sins, we have a Counselor with the Father, Jesus Christ, the righteous.
- John 8:46 Which of you convicts me of sin? If I tell the truth, why do you not believe me?
- Hebrews 7:26 For such a high priest was fitting for us: holy, guiltless, undefiled, separated from sinners, and made higher than the heavens;
- Hosea 14:2 Take words with you, and return to Yahweh. Tell him, “Forgive all our sins, and accept that which is good: so we offer our lips like bulls.
- Luke 23:41 And we indeed justly, for we receive the due reward for our deeds, but this man has done nothing wrong.”
- Luke 23:47 When the centurion saw what was done, he glorified God, saying, “Certainly this was a righteous man.”
- John 1:31 I didn’t know him, but for this reason I came baptizing in water: that he would be revealed to Israel.”
- John 14:30 I will no more speak much with you, for the prince of the world comes, and he has nothing in me.
- 1 Timothy 3:16 Without controversy, the mystery of godliness is great: God was revealed in the flesh, justified in the spirit, seen by angels, preached among the nations, believed on in the world, and received up in glory.
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (14 sources)
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John Calvin 1540 · Public Domain 5 And ye know that he was manifested, or,…
5 And ye know that he was manifested, or, hath appeared. He shews by another argument how much sin and faith differ from one another; for it is the office of Christ to take away sins, and for this end was he sent by the Father; and it is by faith we partake of Christ’s virtue. Then he who believes in Christ is necessarily cleansed from his sins. But it is said in John 1:29, that Christ takes away sins, because he atoned for them by the sacrifice of his death, that they may not be imputed to us before God: John means in this place that Christ really, and, so to speak, actually takes away sins, because through him our old man is crucified, and his Spirit, by means of repentance, mortifies the flesh with all its lusts. For the context does not allow us to explain this of the remission of sins; for, as I have said, he thus reasons, “They who cease not to sin, render void the benefits derived from Christ, since he came to destroy the reigning power of sin.” This belongs to the sanctification of the Spirit.
And in him is no sin He does not speak of Christ personally, but of his whole body. Wherever Christ diffuses his efficacious grace, he denies that there is any more room for sin. He, therefore, immediately draws this inference, that they sin not who remain in Christ. For if he dwells in us by faith, he performs his own work, that is, he cleanses us from sins. It hence appears what it is to sin For Christ by his Spirit does not perfectly renew us at once, or in an instant, but he continues our renovation throughout life. It cannot then be but that the faithful are exposed to sin as long as they live in the world; but as far as the kingdom of Christ prevails in them, sin is abolished. In the meantime they are designated according to the prevailing principle, that is, they are said to be righteous and to live righteously, because they sincerely aspire to righteousness.
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They are said not to sin, because they consent not to sin, though they labor under the infirmity of the flesh; but, on the contrary, they struggle with groaning, so that they can truly testify with Paul that they do the evil they would not.
He says that the faithful abide in Christ, because we are by faith united to him, and made one with him.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain An argument taken from the material cause of our…
An argument taken from the material cause of our salvation: Christ in himself is most pure, and he came to take away our sins, by sanctifying us with the holy Ghost. Therefore, whosoever is truly partaker of Christ doth not give himself to sin: and so contrariwise he that giveth himself to sin knoweth not Christ.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain 5 And ye know that he was manifested to…
5 And ye know that he was manifested to take away our sins; and in him is no sin.
Ver. 5. To take away our sins] Shall sin live that killed Christ? Shall I drink the blood of these men? said David of those that but ventured their lives for him. Oh that each Christian would turn Jew to himself, and kill the red cow, &c.; present himself a whole burnt sacrifice to God; not going about to frustrate the end of Christ’s incarnation and passion, by retaining that sin that he came to take away, lest that doleful sentence be passed upon him, that was once upon the stubborn Jews, "Ye shall die in your sins," Joh 8:21; Joh 8:24.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain Implying how great an absurdity it were, to expect…
Implying how great an absurdity it were, to expect salvation and blessedness by our sinless Saviour, and yet indulge ourselves in sin, against his design, not only to expiate our sins, but make us sinless like himself.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
John Gill 1763 · Public Domain And ye know that he was manifested,.... This is…
And ye know that he was manifested,.... 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:
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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 (l) 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, Psa 5:4; neither shall evil dwell with thee.
(l) Sepher Tikkunim, fol. 112. 1. apud Rittangel, de ver. Rel. Christ, p. 68.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain And ye know that he - Christ. Was manifested…
And ye know that he - Christ. Was manifested - That he came into the world for this very purpose. To take away our sins - To destroy them all, root and branch, and leave none remaining. And in him is no sin - So that he could not suffer on his own account, but to make us as himself.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 5. And ye know that he was manifested…
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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain And ye know that he was manifested - The…
And ye know that he was manifested - The Lord Jesus, the Son of God. “You know that he became incarnate, or appeared among people, for the very purpose of putting an end to sin,” Mat 1:21. Compare the notes at 1Ti 3:16. This is the “second” argument in this paragraph, 1Jo 3:4-10, by which the apostle would deter us from sin. The argument is a clear one, and is perhaps the strongest that can be made to bear on the mind of a true Christian - that the Lord Jesus saw sin to be so great an evil, that he came into our world, and gave himself to the bitter sorrows of death on the cross, to redeem us from it.
To take away our sins - The essential argument here is, that the whole work of Christ was designed to deliver us from the dominion of sin, not to furnish us the means of indulgence in it; and that, therefore, we should be deterred from it by all that Christ has done and suffered for us. He perverts the whole design of the coming of the Saviour who supposes that his work was in any degree designed to procure for his followers the indulgences of sin, or who so interprets the methods of his grace as to suppose that it is now lawful for him to indulge his guilty passions. The argument essentially is this:
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That we profess to be the followers of Christ, and should carry out his ends and views in coming into the world;
(2)That the great and leading purpose of his coming was to set us free from the bondage of transgression;
(3)That in doing this he gave himself up to a life of poverty, and shame, and sorrow, and to a most bitter death on the cross; and,
(4)That we should not indulge in that from which he came to deliver us, and which cost him so much toil and such a death. How could we indulge in that which has brought heavy calamity upon the head of a father, or which has pierced a sister’s heart with many sorrows? Still more, how can we be so ungrateful and hardhearted as to indulge in that which crushed our Redeemer in death?
And in him is no sin - An additional consideration to show that we should be holy. As he was perfectly pure and spotless, so should all his followers aim to be; and none can truly pretend to be his who do not desire and design to become like him. On the personal holiness of the Lord Jesus, see the Heb 7:26 note, and 1Pe 2:23 note.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Additional proof of the incompatibility of sin and sonship;…
Additional proof of the incompatibility of sin and sonship; the very object of Christ's manifestation in the flesh was to take away (by one act, and entirely, aorist) all sins, as the scapegoat did typically.
and--another proof of the same.
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in him is no sin--not "was," but "is," as in Jo1 3:7, "He is righteous," and Jo1 3:3, "He is pure." Therefore we are to be so.
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 5. Ye know—By the old apostolic teaching from Christ…
5. Ye know—By the old apostolic teaching from Christ himself, that so far is our Christianity from admitting that transgression is consistent with regeneration, he was manifested for this very purpose, to take away our sins—our violations of law—whether in single act or permanent state.
No sin—Either of act or character. He violated not God’s law, but was in perfect conformity to it.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 5. That sin is incompatible with Divine birth is…
5. That sin is incompatible with Divine birth is still further enforced by two facts respecting the highest instance of Divine birth. The Son of God (1) entered the world of sense to put away all sin, (2) was Himself absolutely free from sin.
ye know] The Apostle once more (1Jn_2:21, 1Jn_3:2) appeals to the knowledge which as Christians they must possess.
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that he was manifested] See on 1Jn_2:28 : the rendering here should govern the rendering there and in 1Jn_3:2. Here, as in 1Jn_3:8 and 1Jn_1:2, the manifestation of the Word in becoming visible to human eyes is meant; the Incarnation. The expression necessarily implies that He existed previous to being made manifest.
to take away our sins] Literally, to take away the sins, i.e. all the sins that there are. If ‘our sins’ means ‘the sins of us men’ and not ‘the sins of us Christians’, the rendering is admissible, even if the addition ‘of us’ (אC Thebaic) is not genuine. As already stated, the article is often used in Greek where in English we use a possessive pronoun. ‘To take away’ (αἴρειν) is the safest rendering; for this is all that the Greek word necessarily means (see on Joh_1:29). Yet it is not improbable that the meaning of ‘to bear’ is included: He took the sins away by bearing them Himself (1Pe_2:24). This, however, is not S. John’s point. His argument is that the Son’s having become incarnate in order to abolish sin shews that sin is inconsistent with sonship: the way in which He abolished it is not in question.
in him is no sin] This is an independent proposition and must not be connected with ‘ye know that’. The order of the Greek is impressive; sin in Him does not exist. Christ not merely was on earth, but is in heaven, the eternally sinless One. He is the perfect pattern of what a son of God should be. This, therefore, is yet another proof that sin and sonship are incompatible. Comp. Joh_7:18.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain Two additional reasons for the absolute separation of the…
Two additional reasons for the absolute separation of the children of God from sin.
(1) They know well that the Son of God was manifested in the flesh to put away the sins; (of the world, Joh_1:29) not mere "sins," one here and one there, but "the sins" taav, whatever sins exist. Hmwn, though strongly supported, is probably not genuine. Ai]ren in itself means not "to take on himself, or bear," but "to take away;" it expresses the removal rather than the manner of removal. But it may represent the Hebrew nasa, which combines the two meanings (Lev_10:17; Isa_53:12)
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(2) The Son of God was absolutely separated from sin.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain And in Him is no sin
1Jn_3:5
And in Him is no sin
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The personal history and character of Christ: the influence of character
It has always been felt, even by men who did not view the matter from the Christian standpoint, that the immediate effects of the mission of Christ must be largely ascribed to the influence of that Divine personality which He allied with human nature, and which brought Him into contact, at every stage of His earthly sojourn, with the sorrows, the necessities, and the sympathies of life.
The same feeling has brought it to pass that the love of Christ, rather than any other form of the religious sentiment, represents the very heart and centre of the Christian character. The love of Christ constraineth us, says the apostle; and the love of Christ alone supplies the strong and overruling motive which can conquer the unrighteousness, the impurity, the selfish darkness of the world. It is a leading principle thus suggested by the history of Christ that the power of individual character, with all the special force of sympathy, self-sacrifice, and love, is the most essential element in every kind of influence which has ever brought about great movements or given a right direction to the impulse of change. It is true that the influence must be followed up and perpetuated by a wise organisation; but the best organisation will go for little or nothing if it is not permanently actuated by this individual power. Never has this fruitful principle received so grand an illustration as when the Word was made flesh and dwelt amongst us. The amazing power which our Lord exerted lay not so much in His words and deeds as in the character from which they sprang, not so much in His maxims of charity as in His life of love. This is a more than sufficient answer to the cavils of some who have endeavoured to depreciate the greatness of our Saviours teaching by trying to prove that it has no new message that He brought into the world. Be that as it may, it was something greater then a new message--it was above all things a new life. When Gibbon mockingly wrote that he had read the golden rule of doing as we would be done by in a moral treatise of Isocrates, written four hundred years before the publication of the Gospel, his words were true enough, but perfectly irrelevant. No one need be in the least surprised to hear it. He might have found much that sounds like the golden rule in a hundred places; hut what he would have found was the shadow, not the power. The mere precept was nothing better than a well-sounding phrase till it was lifted into life and energy by the quickening influence and example of the love of Christ. The power of Christ was both Divine and human--exerted by One who was the Son of Man aa well as the only begotten Son of God. Consider how these two elements were always blended together to constitute the unprecedented manifestation of the Gospel. The life of Christ, then, is the noblest example of the power of influence, just as the Church of Christ is the grandest illustration of the value of system, that have ever yet been made known among mankind. Here we are dealing with a law of universal application. For the two things, influence and system, are the elements which meet in all great institutions; the one to give force and impetus; the other to supply a preservative and perpetuating power. In God Himself these two principles are united in completeness and perfection. His power is as supreme as though no such thing as law existed. His order is so perfect that He is a law unto Himself and to all other things besides. While both of these are illustrated in the life of Christ and in the Church, both of them rank among the best gifts which God has bestowed on His creatures for the discharge of their work and the improvement of their race. The life of influence is indispensable to give vigour to system; the protection of system is just as requisite to prevent the life of a new impulse from evaporating and loving itself when the motive power has been withdrawn. For such as ourselves the strongest element of personal influence will be found in the sympathy of simple human fellowship--a sympathy which will lead us, in spite of all differences of education and position, to lay mind to mind and heart to heart in dealing with those whom influence can reach, so that, lowly as may be the object which we seek to elevate, a loving and unselfish sympathy may enable us, if the word be not too bold, and if only we may be so highly privileged to lift their nought to value by our side. There never was a time when it was more important to realise this great social gift of sympathy. (Archdeacon Hannah.)
The secret of sinlessness--abiding in the Sinless One as manifested to take away our sins
I. Consider, first, for what end He was manifested. It was to take away our sins. John has just described sin as the transgression of the law (verse 4). He has fastened upon this as constituting the essence of sin. He is of the same mind with Paul (Rom_8:7). His, like Paul, knows that as our sins are against the law, so the law is against our sins. In the grasp and under the power of the law, as condemned criminals, we are fettered; and can no more get rid of our sins than a doomed felon can shake off his irons. An impotent sense of failure deadens and depresses us, while the feeling of our prostrate bondage in our sins irritates our natural enmity against God. And if we do not relapse into indifference, or take refuge in formality, or sink into sullen gloom, we are shut up to the one only effectual way of ending this miserable struggle between the law and our sinful nature--the way of free grace and sovereign mercy; the way of embracing Him whom God hath set forth to be a propitiation through faith in His blood. Then indeed sin shall no more have dominion over us, when we are not under the law, but under grace; when there is now to us no condemnation because we are in Christ Jesus. All this, I think, must be held to be comprehended in the fact stated--He was manifested to take away our sins. And it is all consistent with the object for which John reminds us of it: our purifying ourselves, as He is pure. He was manifested to take away our sins, root and branch. Their power to condemn us He takes away; and so He takes away also their power to rule over us. Nor is this all. In virtue of His being manifested to take away our sins, we receive the Holy Ghost. The obstacle which our sin, as a breach of the law, interposed to His being graciously present with us and in us is taken away. A new nature, a new heart, a new spirit, as respects the law of God and God the lawgiver, a new character as well as a new state, is the result of Christ being manifested to take away our sins. We know that, personally, practically, experimentally, and our knowledge of it is what enables as well as moves us to purify ourselves as Christ is pure. It is so all the rather because, secondly, we are to consider that He is manifested as Himself the Sinless One--In Him is no sin.
II. With this sinless person we are one, abiding in Him as the Sinless One manifested to take away our sins. And that is our security against sinning--Whosoever abideth in Him sinneth not. This is the statement of a fact. Between abiding in Christ and sinning there is such an absolute incompatibility that whosoever sinneth is for the time not merely in the position of not abiding in Christ, but in the position of not having seen or known Him.
1. We abide in Christ by faith; by that faith, wrought in us by the Spirit, which unites us to Christ. Our abiding in Him by this faith implies oneness, real and actual oneness. When we sin, when we suffer any such thought, or feeling, or wish to find harbour in our breasts, we cease for the time to be abiding in Him.
2. We abide in Christ by His Spirit abiding in us. That is a filial spirit--the Spirit of Gods Son in us crying Abba Father--the Spirit of adoption in us whereby we cry Abba Father. (R. S. Candlish, D. D.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 5. Was manifested to take away our sins. Christ…
5. Was manifested to take away our sins. Christ came, not only to take away our sins by their remission, but to take away our disposition to sin.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.