"In him is no sin. Whosoever abideth in him sinneth not." -1 JOHN 3:5,6.
"YE KNOW," the apostle had said, "that He was manifested to take away our sin," and had thus indicated salvation from sin as the great object for which the Son was made man. The connection shows clearly that the taking away has reference not only to the atonement and freedom from guilt, but to deliverance from the power of sin, so that the believer no longer does it. It is Christ's personal holiness that constitutes His power to effect this purpose. He admits sinners into life union with Himself; the result is, that their life becomes like His. "In Him is no sin. Whosoever abideth in Him sinneth not." As long as he abides, and as far as he abides, the believer does not sin. Our holiness of life has its roots in the personal holiness of Jesus. "If the root be holy, so also are the branches."
The question at once arises: How is this consistent with what the Bible teaches of the abiding corruption of our human nature, or with what John himself tells of the utter falsehood of our profession, if we say that we have no sin, that we have not singled? (see I John 1:8,10). It is just this passage which, if we look carefully at it, will teach us to understand our text aright. Note the difference in the two statements (ver. 8), "If we say that we have no sin," and (ver.10), "If we say that we have not sinned." The two expressions cannot be equivalent; the second would then be an unmeaning repetition of the first. Having sin in verse 8 is not the same as doing sin in verse 10. Having sin is having a sinful nature. The holiest believer must each moment confess that he has sin within him-the flesh, namely, in which dwelleth no good thing. Sinning or doing sin is something very different: it is yielding to indwelling sinful nature, and falling into actual transgression. And so we have two admissions that every true believer must make. The one is that he has still sin within him (ver. 8); the second, that that sin has in former times broken out into sinful actions (ver.10). No believer can say either, "I have no sin in me," or "I have in time past never sinned." If we say we have no sin at present, or that we have not sinned in the past, we deceive ourselves. But no confession, though we have sin in the present, is demanded that we are doing sin in the present too; the confession of actual sinning refers to the past. It may, as appears from chapter 2:2, be in the present also, but is expected not to be. And so we see how the deepest confession of sin in the past (as Paul's of his having been a persecutor), and the deepest consciousness of having still a vile and corrupt nature in the present, may consist with humble but joyful praise to Him who keeps from stumbling.
But how is it possible that a believer, having sin in him-sin of such intense vitality, and such terrible power as we know the flesh to have-that a believer having sin should yet not be doing sin? The answer is: "In Him is no sin. He that abideth in Him sinneth not." When the abiding in Christ becomes close and unbroken, so that the soul lives from moment to moment in the perfect union with the Lord its keeper, He does, indeed, keep down the power of the old nature, so that it does not regain dominion over the soul. We have seen that there are degrees in the abiding. With most Christians the abiding is so feeble and intermittent, that sin continually obtains the ascendency, and brings the soul into subjection. The divine promise given to faith is: "Sin shall not have dominion over you." But with the promise is the command: "Let not sin reign in your mortal body." The believer who claims the promise in full faith has the power to obey the command, and sin is kept from asserting its supremacy. Ignorance of the promise, or unbelief, or unwatchfulness, opens the door for sin to reign. And so the life of many believers is a course of continual stumbling and sinning. But when the believer seeks full admission into, and a permanent abode in Jesus, the Sinless One, then the life of Christ keeps from actual transgression. "In Him is no sin. He that abideth in Him sinneth not. " Jesus does indeed save him from his sin-not by the removal of his sinful nature, but by keeping him from yielding to it.
I have read of a young lion whom nothing could awe or keep down but the eye of his keeper. With the keeper you could come near him, and he would crouch, his savage nature all unchanged, and thirsting for blood -trembling at the keeper's feet. You might put your foot on his neck, as long as the keeper was with you. To approach him without the keeper would be instant death. And so it is that the believer can have sin and yet not do sin. The evil nature, the flesh, is unchanged in its enmity against God, but the abiding presence of Jesus keeps it down. In faith the believer entrusts himself to the keeping, to the indwelling, of the Son of God; he abides in Him, and counts on Jesus to abide in Him too. The union and fellowship is the secret of a holy life: "In Him is no sin; he that abideth in Him sinneth not."
And now another question will arise: Admitted that the complete abiding in the Sinless One will keep from sinning, is such abiding possible? May we hope to be able so to abide in Christ, say, even for one day, that we may be kept from actual transgressions? The question has only to be fairly stated and considered-- will suggest its own answer. When Christ commanded us to abide in Him, and promised us such rich fruit-bearing to the glory of the Father, and such mighty power in our intercessions, can He have meant anything but the healthy, vigorous, complete union of the branch with the vine? When He promised that as we abide in Him He would abide in us, could He mean anything but that His dwelling in us would be a reality of divine power and love? Is not this way of saving from sin just that which will glorify Him?keeping us daily humble and helpless in the consciousness of the evil nature, watchful and active in the knowledge of its terrible power, dependent and trustful in the remembrance that only His presence can keep the lion down. O let us believe that when Jesus said, "Abide in me, and I in you," He did indeed mean that, while we were not to be freed from the world and its tribulation, from the sinful nature and its temptations, we were at least to have this blessing fully secured to us-grace to abide wholly, only, even in our Lord. The abiding in Jesus makes it possible to keep from actual sinning; and Jesus Himself makes it possible to abide in Him.
Beloved Christian! I do not wonder if the promise of the text appears almost too high. Do not, I pray, let your attention be diverted by the question as to whether it would be possible to be kept for your whole life, or for so many years, without sinning. Faith has ever only to deal with the present moment. Ask this: Can Jesus at the present moment, as I abide in Him, keep me from those actual transgressions which have been the stain and the weariness of my daily life? You cannot but say: Surely He can. Take Him then at this present moment, and say, "Jesus keeps me now, Jesus saves me now." Yield yourself to Him in the earnest and believing prayer to be kept abiding, by His own abiding in you-and go into the next moment, and the succeeding hours, with this trust continually renewed. As often as the opportunity occurs in the moments between your occupations, renew your faith in an act of devotion: Jesus keeps me now, Jesus saves me now. Let failure and sin, instead of discouraging you, only urge you still more to seek your safety in abiding in the Sinless One. Abiding is a grace in which you can grow wonderfully, if you will but make at once the complete surrender, and then persevere with ever larger expectations. Regard it as His work to keep you abiding in Him, and His work to keep you from sinning. It is indeed your work to abide in Him; but it is that, only because it is His work as Vine to bear and hold the branch. Gaze upon His holy human nature as what He prepared ,for you to be partaker of with Himself, and you will see that there is something even higher and better than being kept from sin-that is but the restraining from evil: there is the positive and larger blessing of being now a vessel purified and cleansed, of being filled with His fulness, and made the channel of showing forth His power, His blessing, and His glory.
IS DAILY SINNING AN INEVITABLE NECESSITY?
"Why is it that, when we possess a Saviour whose love and lower are infinite, we are so often filled with fear and despondency? We are wearied and faint in our minds, because we do not look stedfastly unto Jesus, the author and finisher of faith, who is set down at the right hand of God-unto Him whose omnipotence embraces both heaven and earth, who is strong and mighty in His feeble saints.
"While we remember our weakness, we forget His all-sufficient power. While we acknowledge that apart from Christ we can do nothing, we do not rise to the height or depth of Christian humility: I can do all things through Christ which strengtheneth me. While we trust in the power of the death of Jesus to cancel the guilt of sin, we do not exercise a reliant and appropriating faith in the omnipotence of the living Saviour to deliver us from the bondage and power of sin in our daily life. We forget that Christ worketh in us mightily, and that, one with Him, we possess strength sufficient to overcome every temptation. We are apt either to forget our nothingness, and imagine that in our daily path we can live without sin, that the duties and trials of our everyday life can be performed and borne in our own strength; or we do not avail ourselves of the omnipotence of Jesus, who is able to subdue all things to Himself, and to keep us from the daily infirmities and falls which we are apt to imagine an inevitable necessity. If we really depended in all things and at all times on Christ, we would in all things and at all times gain the victory through Him whose power is infinite, and who is appointed by the Father to be the Captain of our salvation. Then all our deeds would be wrought, not merely before, but in God. We would then do all things to the glory of the Father, in the allpowerful name of Jesus, who is our sanctification. Remember that unto Him all power is given in heaven and on earth, and live by the constant exercise of faith in His power. Let us most fully believe that we have and are nothing, that with man it is impossible, that in ourselves we have no life which can bring forth fruit; but that Christ is all-that abiding in Him, and His word dwelling in us, we can bring forth . fruit to the glory of the Father"-From Christ and the Church. Sermons by Adolph Saphir. The italics are not in the original.