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1Jn 3:9. Ἁμαρτίαν οὐ ποιεῖ, doth not commit sin) The sentiment is immediately increased in weight: and he cannot sin. To each proposition its own because is added: to the one, in respect to the seed, or the regenerate man; to the other, on the part of God Himself.-σπέρμα αὐτοῦ ἐν αὐτῷ μένει, his seed remaineth in him) In him who is born of God, there remaineth the seed of God, that is, the word, with its peculiar efficacy, 1Pe 1:23; Jam 1:18; although sin often endeavours, by a furious attack, to overthrow the regenerate. Or rather, it may be taken in this sense: the seed of God, that is, he who is born of God, abideth in God. Σπέρμα, born. Such persons are truly זרע אלהים, the seed of God, Mal 2:15.-οὐ δύναται, he cannot) The possibility of his sinning is not absolutely denied; but this is affirmed, that the new birth and sin cannot exist together. Thus, how can he, Act 4:20, compared with Rev 2:2; Act 4:20. The matter is, as in the case of an abstemious man, who cannot drink wine, and in various kinds of antipathy (i.e. natural aversion). Gataker has made this elegant paraphrase: The regenerate man does not sin: he proposes to himself, as far as possible, a life free from sin; nor does he ever spontaneously give himself up to sin. And if at any time, contrary to the purpose of his mind, he shall have offended, he neither rushes headlong into sin, nor does he continue in it; but having acknowledged his error, he immediately returns in haste to his former course as soon as, and as far as, he is able.-Posth., ch. 33; where he adds the similitude of the magnetic needle, which always points to the pole, is easily turned aside from this direction, but always reseeks the pole.-ἐκ τοῦ Θεοῦ γεγέννηται, is born of God) The former words, of God, have greater emphasis in the pronunciation; and this being observed, it is plain that the same thing is not proved by the same, the beginning of the verse being compared with the words here at the end of it.