Book of 1 John Chapter 3 Vs. 6

 Father hath Bestowed

I John 3:6 "Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him."

Whosoever abideth in… True descriptions of saints and sinners. Like the phrase practices sins of verse 4, the sense conveyed here is the idea of habitual, constant sinning.

Abideth means to continually live. If we are hidden in Christ, we do not sin. The desire to sin is taken away from us, if we are in Him and Him in us.

Abideth

Compare John 15:4-10. To abide in Christ is more than to be in Him, since it represents a condition maintained by communion with God and by the habitual doing of His will. See on 1Jhn. 2:6.

whosoever sinneth hath... If no check against habitual sin exists in someone who professes to be a Christian, John’s pronouncement is absolutely clear – salvation never took place.

Sinneth not

John does not teach that believers do not sin, but is speaking of a character, a habit. Throughout the Epistle he deals with the ideal reality of life in God, in which the love of God and sin exclude each other as light and darkness.

To abide in Christ is to be dead to sin (Romans 6). The one who habitually lives in sin has never been transformed by Christ’s life-changing power and purity.

The following Scripture shows us how it is possible for us to live this life.

Gal. 2:20 "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me."

Seen - known

The vision of Christ and the appropriation of what is seen. Rev., correctly, knoweth.

Christ would no longer live in me, if I walk back into a sinful way of life. We are not in Him and Him in us, if we desire to live in sin.

This is the inescapable logic of the text. But a different point is suggested by the NIV’s rendering: No one who lives menōn, abides in Him keeps on sinning. No one who continues to sin has either seen Him or known Him. A widely held explanation of this verse is that a believer does not sin habitually, that is, sin is not his way of life. However, the Greek text has no words to represent phrases such as keeps on or continues to or habitually. These phrases are based on an understanding of the Greek present tense which is now widely in dispute among New Testament scholars (see, e.g., S. Kubo, 1 John 3, 9: Absolute or Habitual? Andrews University Seminary Studies 7. 1969:47-56; C.H. Dodd, The Johannine Epistles, pp. 78-81; I. Howard Marshall, The Epistles of John, p. 180). It cannot be shown anywhere in the New Testament that the present tense can bear this kind of meaning without the assistance of other words. Such a view is invalid for this verse and also for 1Jhn. 3:9. Nor is John saying that sinless perfection must be achieved, and that those who fail to do so lose their salvation. Such a notion is foreign to John’s argument and to all of Scripture.

John’s point is simple and straightforward. Sin is a product of ignorance and blindness toward God. “No one who sins has seen Him or known Him” (1Jhn. 3:6).

Sin can never come out of seeing and knowing God. It can never be a part of the experience of abiding in Christ. “No one who abides in Him sins” (1Jhn. 3:6). But though the meaning of this is not really open to question, there has seemed to be an inconsistency between such assertions and John’s earlier insistence that a believer can never claim to be without sin (1Jhn. 1:8). The solution to this problem has been suggested by the statement in 1Jhn. 3:3 in which the purification of the one “who has this hope in Him” is comparable in its nature to the purity of Christ just as He is pure. From this it follows that the regenerate life is, in one sense, an essentially and fundamentally sinless life. For the believer sin is abnormal and unnatural; his whole bent of life is away from sin.

The fact remains, however, that Christians do not experience the sinless life perfectly on this earth; hence 1Jhn. 1:8, 1:10 remain true. The two ideas are not really incompatible. The Christian still experiences a genuine struggle with the flesh and overcomes its impulses only by the help of the Holy Spirit (cf. Gal. 5:16-26). Amen.

Paul’s thinking also conforms with this view. In his struggle with sin he was able to conclude, “Now if I do what I do not want to do, it is no longer I who do it, but it is sin living in me that does it” (Rom. 7:20). In this way Paul could perceive sin as not a real part of what he was at the most inward level of his being (cf. Rom. 7:25). When he wrote, “I no longer live, but Christ lives in me” (Gal. 2:20), he implied the same thing. If Christ alone really lives, sin can be no part of that experience. Insofar as God is experienced by a believer, that experience is sinless. (Cf. see 1Jhn. 3:9.)