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  • PARALLEL BIBLE - 1 John 3:3


    CHAPTERS: 1 John 1, 2, 3, 4, 5     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24

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    King James Bible - 1 John 3:3

    And every man that hath this hope in him purifieth himself, even as he is pure.

    World English Bible

    Everyone who has this hope set on him purifies himself, even as he is pure.

    Douay-Rheims - 1 John 3:3

    And every one that hath this hope in him, sanctifieth himself, as he also is holy.

    Webster's Bible Translation

    And every man that hath this hope in him purifieth himself, even as he is pure.

    Greek Textus Receptus


    και
    2532 πας 3956 ο 3588 εχων 2192 5723 την 3588 ελπιδα 1680 ταυτην 3778 επ 1909 αυτω 846 αγνιζει 48 5719 εαυτον 1438 καθως 2531 εκεινος 1565 αγνος 53 εστιν 2076 5748

    Treasury of Scriptural Knowledge

    VERSE (3) -
    Ro 5:4,5 Col 1:5 2Th 2:16 Tit 3:7 Heb 6:18

    SEV Biblia, Chapter 3:3

    Y cualquiera que tiene esta esperanza en l, se purifica, como l tambin es limpio.

    Clarke's Bible Commentary - 1 John 3:3

    Verse 3. And ever man that hath this
    hope in him] All who have the hope of seeing Christ as he is; that is, of enjoying him in his own glory; purifieth himself - abstains from all evil, and keeps himself from all that is in the world, viz., the lusts of the flesh, of the eye, and the pride of life.

    God having purified his heart, it is his business to keep himself in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life.

    The apostle does not here speak of any man purifying his own heart, because this is impossible; but of his persevering in the state of purity into which the Lord hath brought him. The words, however, may be understood of a man's anxiously using all the means that lead to purity; and imploring God for the sanctifying Spirit, to "cleanse the thoughts of his heart by its inspiration, that he may perfectly love him, and worthily magnify his name." As he is pure.] Till he is as completely saved from his sins as Christ was free from sin. Many tell us that "this never can be done, for no man can be saved from sin in this life." Will these persons permit us to ask, how much sin may we be saved from in this life? Something must be ascertained on this subject: 1. That the soul may have some determinate object in view; 2.

    That it may not lose its time, or employ its faith and energy, in praying for what is impossible to be attained. Now, as he was manifested to take away our sins, ver. 5, to destroy the works of the devil, ver. 8; and as his blood cleanseth from all sin and unrighteousness, chap. i. 7, 9; is it not evident that God means that believers in Christ shall be saved from all sin? For if his blood cleanses from all sin, if he destroys the works of the devil, (and sin is the work of the devil,) and if he who is born of God does not commit sin, ver. 9, then he must be cleansed from all sin; and, while he continues in that state he lives without sinning against God, for the seed of God remaineth in him, and he cannot sin because he is born, or begotten, of God, ver. 9. How strangely warped and blinded by prejudice and system must men be who, in the face of such evidence as this, will still dare to maintain that no man can be saved from his sin in this life; but must daily commit sin, in thought, word, and deed, as the Westminster divines have asserted: that is, every man is laid under the fatal necessity of sinning as many ways against God as the devil does through his natural wickedness and malice; for even the devil himself can have no other way of sinning against God except by thought, word, and deed. And yet, according to these, and others of the same creed, "even the most regenerate sin thus against God as long as they live." It is a miserable salvo to say, they do not sin so much as they used to do; and they do not sin habitually, only occasionally. Alas for this system! Could not the grace that saved them partially save them perfectly? Could not that power of God that saved them from habitual sin, save them from occasional or accidental sin? Shall we suppose that sin, how potent soever it may be, is as potent as the Spirit and grace of Christ? And may we not ask, If it was for Gad's glory and their good that they were partially saved, would it not have been more for God's glory and their good if they had been perfectly saved? But the letter and spirit of God's word, and the design and end of Christ's coming, is to save his people from their sins. Dr. Macknight having stated that agnizei, purifieth, is in the present tense, most ridiculously draws this conclusion from it: "In this life no one can attain to perfect purity; by this text, therefore, as well as by chap. i. 8, those fanatics are condemned who imagine they are able to live without sin." Yes, doctor, the men you call fanatics do most religiously believe that, by the grace of Christ cleansing and strengthening them, they can love God with all their heart, soul, mind, and strength, and their neighbour as themselves; and live without grieving the Spirit of God, and without sinning against their heavenly Father. And they believe that, if they are not thus saved, it is their own fault. But a blind man must ever be a bad judge of colours.


    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


    πας
    3956 A-NSM ο 3588 T-NSM ποιων 4160 5723 V-PAP-NSM την 3588 T-ASF αμαρτιαν 266 N-ASF και 2532 CONJ την 3588 T-ASF ανομιαν 458 N-ASF ποιει 4160 5719 V-PAI-3S και 2532 CONJ η 3588 T-NSF αμαρτια 266 N-NSF εστιν 2076 5748 V-PXI-3S η 3588 T-NSF ανομια 458 N-NSF


    CHAPTERS: 1, 2, 3, 4, 5
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24

    PARALLEL VERSE BIBLE

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