Book of 1 John Chapter 3 Vs. 5

 Father hath Bestowed.

I John 3:5 "And ye know that he was manifested to take away our sins; and in him is no sin."

Ye know

John's characteristic appeal to Christian knowledge. Compare 1Jhn. 2:20, 2:21; 4:2, 4:14, 4:16; 5:15, 5:18; 3Jhn. 1:12.

he (ἐκεῖνος)

Christ, as always in this Epistle. Strongly emphatic, and pointing to the eternal Son. This pronoun is used by John more frequently than by any other writer. It occurs seventy-two times, and not only as denoting the more distant subject, but as denoting and laying special stress on the person or thing immediately at hand, or possessing pre-eminently the quality which is immediately in question. Thus Jesus applies it to Himself as the person for whom the healed blind man is inquiring: It is He ἐκεῖνος that talketh with thee (John 9:37). So here, the only-begotten Son who is in the bosom of the Father - He hath declared Him. John 1:18.

Was manifested

See on John 21:1. Including Christ's whole life on earth and its consequences. The idea of manifestation here assumes the fact of a previous being. John various terms to describe the incarnation. He conceives it with reference to the Father, as a sending, a mission. Hence ὁ πέμψας με He that sent me (John 4:34; 6:38; 9:4; 12:44, etc.): ὁ πέμψας με πατήρ the Father that sent me (John 5:37; 8:18; 12:49, etc.): with the verb ἀποστέλλω to send as an envoy, with a commission; God sent ἀπέστειλεν His Son (John 3:17; 10:36; 1Jhn. 4:10; compare John 6:57; 7:29; 7:18). With reference to the Son, as a coming, regarded as a historic fact and as an abiding fact. As a historic event, He came ἧλθεν, John 1:11); this is He that came ὁ ἐλθὼν, 1Jhn. 5:6. Came forth ἐξῆλθον; John 8:42; 16:27, 16:28; 17:8. As something abiding in its effects, am come, hath come, is come, marked by the perfect tense: Light is come ἐλήλυθεν, John 3:19). Jesus Christ is come ἐληλυθότα, 1Jhn. 4:2). Compare John 5:43; 12:46; 18:37). In two instances with ἥκω I am come, John 8:42; 1Jhn. 5:20. Or with the present tense, as describing a coming realized at the moment: whence I come ἔρχομαι, John 8:14); compare John 14:3, 14:18, 14:28; also Jesus Christ coming ἐρχόμενον, 2Jhn. 1:7). With reference to the form: in flesh σάρξ. See John 1:14; 1Jhn. 4:2; 2Jhn. 1:7. With reference to men, Christ was manifested (1Jhn. 1:2; 3:5, 3:8; John 1:31; 21:1, 21:14).

to take away... He was manifested made visible, appeared to take away our sins: Christ came to take away our sins; if we still have them, it is proof we have not truly repented of them. A second reason why Christians cannot practice sin is because it is incompatible with the work of Christ. Christ died to sanctify (make holy) the believer (2Cor. 5:21; Eph. 5:25-27). To sin is contrary to Christ’s work of breaking the dominion of sin in the believer’s life (Rom. 6:1-15).

To take away (ἵνα ἄρῃ)

Either takes away or takes upon himself, in order to bear: either removal or expiation of sin. The one idea, however, is included in the other. The taking away of the sin is through His bearing it. In Isa. 53:1-12 (Sept.), φέρω, to bear, and its compound ἀναφέρω (see on 1Pet. 2:5) are used, and αἴρω, to take up and carry away, occurs only in the phrase his life is taken from the earth, A.V., he was cut off out of the land of the living, in accordance with the universal usage of the Septuagint, which never employs αἴρειν to express the bearing of sin. If the Baptist had meant bearing, he would probably have used φέρω. Compare 1Jhn. 3:5: “He was manifested to take away ἵνα ἄρῃ our sins,” and 1Jhn. 1:7, cleanseth us from all sin. In the use of the present tense, taketh, the Baptist views the future consummation of Christ's atoning work as potentially present. See on John 1:29.

our sins (τὰς ἁμαρτίας ἡμῶν)

Omit ἡυῶν our. Compare John 1:29, τὴν ἁμαρτίαν, the sin. The plural here regards all that is contained in the inclusive term the sin: all manifestations or realizations of sin.

Jesus was completely without sin. He had never sinned. His body had no broken bones. He was the Lamb without blemish. He took our sin upon His sinless body. Our sin died on the cross. Our sins are not covered; (as they were with the sacrifices of animals in the O.T., they are done away with by the blood of Jesus. Then He gave us His righteousness.

in Him is no sin (ἁμαρτία ἐν αὐτῷ οὐκ ἔστιν)

Lit., in Him sin is not. He is essentially and forever without sin. Compare John 7:18.

The seriousness of sin is further underscored by the consideration that Christ appeared so that He might take away our sins. And in Him is no sin. The Incarnation brought into the world the One who is totally sinless and who had as an objective the removal of sin from the lives of His own (cf. John 1:29; Heb. 9:28). It follows logically from this that a person who is abides in a sinless Person must himself be sinless, for he has a sinless, regenerate nature.