TRV
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 John 3:4–10. His two-level outline is real structure in the source text, so it is rendered as structure.
The apostle, having alleged the believer's obligation to purity from his hope of heaven, and of communion with Christ in glory at the day of his appearance, now proceeds to fill his own mouth and the believer's mind with multiplied arguments against sin, and all communion with the impure unfruitful works of darkness. And so he reasons and argues,
I.From the nature of sin and the intrinsic evil of it.
It is a contrariety to the divine law: Whosoever committeth sin transgresseth also (or even) the law (or, whosoever committeth sin even committeth enormity, or aberration from law, or from the law); for sin is the transgression of the law, or is lawlessness, Jo1 3:4. Sin is the destitution or privation of correspondence and agreement with the divine law, that law which is the transcript of the divine nature and purity, which contains his will for the government of the world, which is suitable to the rational nature, and enacted for the good of the world, which shows man the way of felicity and peace, and conducts him to the author of his nature and of the law. The current commission of sin now is the rejection of the divine law, and this is the rejection of the divine authority, and consequently of God himself.
II.From the design and errand of the Lord Jesus in and to this world, which was to remove sin:
And you know that he was manifested to take away our sins, and in him is no sin, Jo1 3:5. The Son of God appeared, and was known, in our nature; and he came to vindicate and exalt the divine law, and that by obedience to the precept, and by subjection and suffering under the penal sanction, under the curse of it. He came therefore to take away our sins, to take away the guilt of them by the sacrifice of himself, to take away the commission of them by implanting a new nature in us (for we are sanctifies by virtue of his death), and to dissuade and save from it by his own example, and (or for) in him was no sin; or, he takes sin away, that he may conform us to himself, and in him is no sin. Those that expect communion with Christ above should study communion with him here in the utmost purity. And the Christian world should know and consider the great end of the Son of God's coming hither: it was to take away our sin: And you know (and this knowledge should be deep and effectual) that he was manifested to take away our sins.
III.From the opposition between sin and a real union with or adhesion to the Lord Christ:
Whosoever abideth in him sinneth not, Jo1 3:6. To sin here is the same as to commit sin (Jo1 3:8, Jo1 3:9), and to commit sin is to practise sin. He that abideth in Christ continues not in the practice of sin. As vital union with the Lord Jesus broke the power of sin in the heart and nature, so continuance therein prevents the regency and prevalence thereof in the life and conduct. Or the negative expression here is put for the positive: He sinneth not, that is, he is obedient, he keeps the commandments (in sincerity, and in the ordinary course of life) and does those things that are pleasing in his sight, as is said Jo1 3:22. Those that abide in Christ abide in their covenant with him, and consequently watch against the sin that is contrary thereto. They abide in the potent light and knowledge of him; and therefore it may be concluded that he that sinneth (abideth in the predominant practice of sin) hath not seen him (hath not his mind impressed with a sound evangelical discerning of him), neither known him, hath no experimental acquaintance with him. Practical renunciation of sin is the great evidence of spiritual union with, continuance in, and saving knowledge of, the Lord Christ.
IV.From the connection between the practice of righteousness and a state of righteousness, intimating withal that the practice of sin and a justified state are inconsistent; and this is introduced with a supposition that a surmise to the contrary is a gross deceit: "Little children, dear children, and as much children as you are, herein let no man deceive you. There will be those who will magnify your new light and entertainment of Christianity, who will make you believe that your knowledge, profession, and baptism, will excuse you from the care and accuracy of the Christian life. But beware of such self-deceit. He that doeth righteousness in righteous." It may appear that righteousness may in several places of scripture be justly rendered religion, as Mat 5:10, Blessed are those that are persecuted for righteousness' sake, that is, for religion's sake; Pe1 3:14, But if you suffer for righteousness' sake (religion's sake) happy are you; and Ti2 3:16, All scripture, or the whole scripture, is given by inspiration of God, and is profitable for doctrine - and for instruction in righteousness, that is, in the nature and branches of religion. To do righteousness then, especially being set in opposition to the doing, committing, or practising, of sin, is to practise religion. Now he who practiseth religion is righteous; he is the righteous person on all accounts; he is sincere and upright before God. The practice of religion cannot subsist without a principle of integrity and conscience. He has that righteousness which consists in pardon of sin and right to life, founded upon the imputation of the Mediator's righteousness. He has a title to the crown of righteousness, which the righteous Judge will give, according to his covenant and promise, to those that love his appearing, Ti2 4:8. He has communion with Christ, in conformity to the divine law, being in some measure practically righteous as he; and he has communion with him in the justified state, being now relatively righteous together with him.
V.From the relation between the sinner and the devil, and thereupon from the design and office of the Lord Christ against the devil.
1.From the relation between the sinner and the devil. As elsewhere sinners and saints are distinguished (though even saints are sinners largely so called), so to commit sin is here so to practise it as sinners do, that are distinguished from saints, to live under the power and dominion of it; and he who does so is of the devil; his sinful nature is inspired by, and agreeable and pleasing to, the devil; and he belongs to the party, and interest, and kingdom of the devil. It is he that is the author and patron of sin, and has been a practitioner of it, a tempter and instigator to it, even from the beginning of the world. And thereupon we must see how he argues.
2.From the design and office of the Lord Christ against the devil: For this purpose the Son of God was manifested, that he might destroy the works of the devil, Jo1 3:8. The devil has designed and endeavoured to ruin the work of God in this world. The Son of God has undertaken the holy war against him. He came into our world, and was manifested in our flesh, that he might conquer him and dissolve his works. Sin will he loosen and dissolve more and more, till he has quite destroyed it. Let not us serve or indulge what the Son of God came to destroy.
VI.From the connection between regeneration and the relinquishment of sin:
Whosoever is born of God doth not commit sin. To be born of God is to be inwardly renewed, and restored to a holy integrity or rectitude of nature by the power of the Spirit of God. Such a one committeth not sin, does not work iniquity nor practise disobedience, which is contrary to his new nature and the regenerate complexion of his spirit; for, as the apostle adds, his seed remaineth in him, either the word of God in its light and power remaineth in him (as Pe1 1:23, Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever), or, that which is born of the Spirit is spirit; the spiritual seminal principle of holiness remaineth in him. Renewing grace is an abiding principle. Religion, in the spring of it, is not an art, an acquired dexterity and skill, but a new nature. And thereupon the consequence is the regenerate person cannot sin. That he cannot commit an act of sin, I suppose no judicious interpreter understands. This would be contrary to Jo1 1:9, where it is made our duty to confess our sins, and supposed that our privilege thereupon is to have our sins forgiven. He therefore cannot sin, in the sense in which the apostle says, he cannot commit sin. He cannot continue in the course and practice of sin. He cannot so sin as to denominate him a sinner in opposition to a saint or servant of God. Again, he cannot sin comparatively, as he did before he was born of God, and as others do that are not so. And the reason is because he is born of God, which will amount to all this inhibition and impediment.
1.There is a light in his mind which shows him the evil and malignity of sin.
2.There is that bias upon his heart which disposes him to loathe and hate sin.
3.There is the spiritual seminal principle or disposition, that breaks the force and fulness of the sinful acts. They proceed not from such plenary power of corruption as they do in others, nor obtain that plenitude of heart, spirit, and consent, which they do in others. The spirit lusteth against the flesh. And therefore in respect to such sin it may be said, It is no more I that do it, but sin that dwelleth in me. It is not reckoned the person's sin, in the gospel account, where the bent and frame of the mind and spirit are against it. Then,
4.There is a disposition for humiliation and repentance for sin, when it has been committed. He that is born of God cannot sin. Here we may call to mind the usual distinction of natural and moral impotency. The unregenerate person is morally unable for what is religiously good. The regenerate person is happily disabled for sin. There is a restraint, an embargo (as we may say), laid upon his sinning powers. It goes against him sedately and deliberately to sin. We usually say of a person of known integrity, "He cannot lie, he cannot cheat, and commit other enormities." How can I commit this great wickedness, and sin against God! Gen 39:9. And so those who persist in a sinful life sufficiently demonstrate that they are not born of God.
VII.From the discrimination between the children of God and the children of the devil.
They have their distinct characters. In this the children of God are manifest and the children of the devil, Jo1 3:10. In the world (according to the old distinction) there are the seed of God and the seed of the serpent. Now the seed of the serpent is known by these two signatures: - 1. By neglect of religion: Whosoever doeth not righteously (omits and disregards the rights and dues of God; for religion is but our righteousness towards God, or giving him his due, and whosoever does not conscientiously do this) is not of God, but, on the contrary, of the devil. The devil is the father of unrighteous or irreligious souls. And, 2. By hatred of fellow-christians: Neither he that loveth not his brother, Jo1 3:10. True Christians are to be loved for God's and Christ's sake. Those who so love them not, but despise, and hate, and persecute them, have the serpentine nature still abiding in them.
Historical interpretation
Seven Centuries of Reception
5 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
"Every one that doeth sin, doeth also iniquity." Let no man say, Sin is one thing, iniquity another: let no man say, I am a sinful man, but not a doer of iniquity. For, "Every one that doeth sin, doeth also iniquity. Sin is iniquity."
John says that sin and iniquity are the same thing, though there were heretics who denied this. According to some of them, iniquity was a crime deliberately committed, but sin was a fact of nature and therefore not a crime.
Everyone who commits sin also practices lawlessness. Let no one say: sin is one thing, lawlessness another. Let no one say: I am a sinner but not lawless. For everyone who commits sin also practices lawlessness, because sin is lawlessness. The meaning of this statement is more easily understood in the Greek language in which the Epistle was written, for among them lawlessness is called ἀνομία, which means something done against or without the law, as the Greek term for law is νόμος. Therefore, when John says that everyone who commits sin also practices lawlessness, that is ἀνομία, and sin is lawlessness, he clearly indicates that whatever sin we commit is against the law of God, as the Psalmist says: "I have considered all the sinners of the earth to be apostates" (Psalm 118). For all who sin are guilty of transgression, that is, not only those who scorn the knowledge of the written law given to them but also those who corrupt the innocence of the natural law we all received in our first parent, whether through weakness, negligence, or even ignorance. Moreover, the Latin term corresponds to the same reasoning since iniquity is called as if it is contrary to equity, and whoever commits sin also practices iniquity, and sin is iniquity. Because whoever sins clearly exists in opposition to the equity of divine law by sinning. However, lest we who cannot be entirely free from sins and iniquities lose all hope of salvation, let us see what follows about the Lord:
Everyone who commits sin also commits iniquity, and sin is a transgression of the law. And you know that He appeared to take away our sins: and in Him, there is no sin. Everyone who abides in Him does not sin. Everyone who sins has not seen Him nor known Him. Little children, let no one deceive you. Whoever practices righteousness is righteous, just as He is righteous. Whoever commits sin is of the Devil, for the Devil has sinned from the beginning. For this purpose, the Son of God was revealed, that He might destroy the works of the Devil.
Confirmed in the previous discourse about righteousness from the good of righteous, now also takes on demonstration from the opposites and those things that happen to them, and says: "Everyone who sins." Saying something like this: You who have been adopted, do righteousness, nor present yourselves idle in this. For just as in sin it is not he who has done or will do it, that one is called a transgressor or a sinner, but he who clings to evil and is its operator: so too the righteous one is not called he who accomplishes nothing, or the lazy one, but the diligent.
It should be noted, however, that sin (αμαρτία) is indeed a fall from that which is good; iniquity (ἀνομία), on the other hand, is a transgression against the established law. And both of these have their origin: namely, sin is an erosion from that which is good; whereas iniquity is to commit an offense against the established law.
They agree among themselves and are concerned with the same thing. For he who sins strays from the goal that is according to nature and in nature itself: for the goal of human nature is to live according to reason, so that it is far removed from foolishness. Similarly, he who acts unjustly transgresses the law given in nature, affected by greed. Therefore, the disciple of the Lord rightly transformed both into the same.
"And you know that He appeared." You can no longer have a place for sinning. For when Christ came to take away our sins, since he was not a partaker of sin, it has not been left to you to sin any longer, you who have come to him and have been confirmed in his faith. For this is what he means when he says:
"Everyone who abides in Him." But this is the one who approaches virtues seriously and without pretense, and never ceases from their operation.
"and in Him, there is no sin." The conjunction “καὶ” is taken for "and."
"Everyone who sins" and so on. When John had said that he had appeared, and the reason for his appearing, namely to take away our sins, that is, to remove and erase them from the midst, as one who had not sinned, he adds: "Everyone who sins has not seen him."
But if you, John said, who saw him while he was revealed, also received a sign [σημεῖον] that you have seen him, namely that you are not easily caught by sin as if perfectly confirmed in him, certainly those who sin have not seen him, and therefore nor have known him: saying that they have seen and known not according to the bare sight of the eyes, nor that they have acted towards knowledge according to a simplistic imagination, but that they have approached him with some judgment and knowledge, as we said above.
But he proceeds more firmly with these words, saying: "let no one deceive you." For it cannot be otherwise than this: He who does righteousness knows the Righteous One, and is righteous, just as He is, that is, God. And just as this is true, so also equally: he who easily sins is from the sinner; however, this one is the Devil, as he who sinned from the beginning. Therefore, God, providing for His creation, became righteousness and sanctification, was revealed or appeared in the world, to take away the works of the Devil, which are sin.
"Whoever commits sin is of the Devil." Since the Devil was changed by sinning, anyone who acts sinfully operates under his influence: for the Devil first enters the sinner through the prompting of wicked thoughts, just as in Judas. But someone may say: How does the Devil enter those who sin (Luke 22:3; Jn. 13:27), since they have already sinned by giving him a place? (Eph. 4:27) To which it must be said that commits sin is the same as to sin by giving place to the Devil. For he gives place to him who is subject to lust, after he has effectively received him, perfecting sin: for this signifies to do it. And he rightly said here: "Whoever practices," not "Whoever practiced"; since he who repents is no longer of the Devil: but only he who still commits sin. For thus also he is a servant of sin who commits sin, and not who did. Therefore John says: "Everyone who does sin is a servant of sin." (Jn. 8:34)
Sin is a falling away from what is good, whereas iniquity is transgression of the law. The first is a rejection of good as a general principle, the second is a particular violation of a law. The sinner therefore is someone who goes against nature, and it is the nature of human beings to live rationally. Sin is therefore something which must be regarded as absurd.
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Summary
The Apostle John, in 1 John 3:4, provides a foundational and stark definition of sin, declaring it to be the "transgression of the law." This verse unequivocally links sin not merely to an imperfection or mistake, but to an active violation of God's revealed will and moral standards, establishing a clear biblical understanding that underpins the epistle's subsequent exhortations regarding righteous living and the nature of true sonship in Christ.
Context
Literary Context
This verse is situated within a crucial section of 1 John (chapters 2-3) where the apostle rigorously distinguishes between those who are genuinely "born of God" and those who remain aligned with "the world." John's primary concern in this epistle is to combat false teachings (likely proto-Gnostic ideas) that denied the true humanity of Christ, minimized the seriousness of sin, or claimed spiritual perfection apart from ethical obedience. Having just stated that "everyone who practices righteousness has been born of Him" (1 John 2:29), John then transitions in chapter 3 to elaborate on the implications of being a child of God, emphasizing that such a divine birth should lead to a life free from the practice of sin. Verse 4 serves as the critical definitional pivot, clarifying precisely what this "sin" is that believers are called to abandon, setting the stage for the powerful contrasts between the children of God and the children of the devil in 1 John 3:7-10.
Historical & Cultural Context
John's epistle was likely written towards the end of the first century, addressing Christian communities facing internal challenges from false teachers. These teachers often promoted a dualistic worldview, separating the spiritual from the material, which could lead to a devaluation of ethical conduct. Some might have argued that since the spirit was pure, the actions of the body were irrelevant, or that true "knowledge" (gnosis) superseded the need for moral law. John directly confronts this antinomian tendency by re-establishing the objective nature of sin as a violation of God's law. In a world where various philosophical and religious systems offered differing moral codes, John grounds Christian ethics firmly in God's revealed will, emphasizing that true fellowship with God necessitates adherence to His righteous standards, a concept deeply rooted in the Old Testament understanding of covenant and law.
Key Themes
The central theme of 1 John 3:4 is the Definition of Sin. John provides an unambiguous, concise, and biblically profound definition: sin is "the transgression of the law." This definition is crucial because it roots sin not in human imperfection or mere mistake, but in a direct, volitional act against God's revealed will. This leads to the second key theme: God's Law as the Standard. The verse implicitly affirms the existence and authority of God's moral law, which serves as the immutable benchmark for human conduct. This law, encompassing divine commands and ethical principles, defines righteousness and exposes unrighteousness, as seen in passages like Romans 7:7. Finally, the theme of Transgression and Disobedience is highlighted by the Greek term anomia, which denotes "lawlessness" or a state of being without law, or actively opposing it. It underscores that sin is not passive but an active crossing of a divine boundary, a rebellion against God's established order. This understanding is vital for appreciating John's subsequent assertion that those born of God do not "practice sin" (1 John 3:9).
Exposition and Analysis
Key Word Analysis
From hamartanō, meaning "to miss the mark." While the root suggests failing to hit a target, in this context, John's definition clarifies what the mark is: God's law. Thus, hamartía here is not merely an accidental missing but a deliberate or culpable deviation from God's standard. The provided Strong's data defines it as "a sin (properly abstract):--offence, sin(-ful)."
This verb means "to make or do (in a very wide application, more or less direct)." In the context of "committeth sin," it refers to the active engagement in sinful behavior. It implies a doing or performing of sin, not merely a passive state. The Strong's data includes "commit" and "do," emphasizing the active nature.
From anomos (without law), this word signifies "illegality, i.e. violation of law or (genitive case) wickedness." It is more than just breaking a rule; it implies a state of lawlessness, a disregard for or rebellion against the law itself. John uses this term to define sin, emphasizing its essence as a direct affront to God's established order. The Strong's data includes "iniquity, X transgress(-ion of) the law, unrighteousness."
Verse Breakdown
"Whosoever committeth sin"
This opening phrase establishes the subject of the statement, referring to anyone who actively engages in sinful behavior. The verb "committeth" (Greek poiéō) denotes an ongoing or habitual practice, not an isolated incident, setting the stage for John's later distinction between occasional sin and a lifestyle of sin.
"transgresseth also the law"
This clause provides the immediate consequence and nature of committing sin. To "transgress" (Greek poiéō again, used here with anomía) means to step over a boundary or violate a rule. The addition of "also" (Greek kai) emphasizes that committing sin is simultaneously an act of law-breaking. It is not merely a personal failing but an offense against a divine standard.
"for sin is the transgression of the law"
This concluding explanatory clause functions as a definitive statement, reiterating and solidifying the definition. The Greek word anomía (transgression of the law) is used here as a direct synonym for hamartía (sin). This is John's theological definition: sin, in its very essence, is lawlessness—a rebellion against or disregard for God's revealed will and moral order. This statement leaves no ambiguity about the nature and seriousness of sin.
Literary Devices
John employs several literary devices to convey his message with clarity and force. The most prominent is Repetition, specifically the reiteration of the phrase "transgression of the law" (Greek anomía) and the concept of "sin" (Greek hamartía). This repetition serves to emphasize and solidify the core definition, ensuring the reader grasps the profound connection between sin and lawlessness. John also uses Definition, providing a direct and unequivocal theological statement that clarifies the nature of sin. This definitional clarity is crucial for his argument against antinomian tendencies. Furthermore, there is an implied Antithesis throughout this section of 1 John, contrasting the life of sin (lawlessness) with the life of righteousness that characterizes those born of God. This stark contrast highlights the moral imperative for believers to live in obedience to God's law.
Theological and Thematic Connections
The profound definition of sin in 1 John 3:4 resonates deeply with the broader biblical understanding of God's character and humanity's fallen state. By equating sin with "transgression of the law" (lawlessness), John underscores that sin is not a subjective failing but an objective offense against the holy and righteous nature of God, who is the ultimate Lawgiver. This highlights God's sovereignty and His moral authority over creation. It also emphasizes the seriousness of sin, moving beyond mere human imperfection to a state of rebellion against divine order. This definition aligns with the Old Testament concept of sin as breaking covenant and violating God's commands, and it sets the stage for understanding the necessity of Christ's atoning work as the one who takes away sin and fulfills the law.
Reflection and Application
1 John 3:4 serves as a powerful call to serious self-examination and a renewed commitment to holiness for believers today. Understanding sin as lawlessness—a direct violation of God's revealed will—elevates its gravity beyond a mere mistake or imperfection. It compels us to recognize that every act of disobedience, every thought contrary to God's character, is an affront to His holy nature and His loving authority. This should not lead to despair, but to a profound appreciation for the grace of God in Christ, who alone can forgive and empower us to live in conformity to His law. It challenges us to actively pursue righteousness, not out of a legalistic burden, but out of a transformed heart that desires to honor the One who saved us from the power and penalty of sin. Our lives should increasingly reflect the character of God, marked by obedience and love, rather than the lawlessness of the world.
Questions for Reflection
FAQ
What does "transgression of the law" specifically refer to in 1 John 3:4?
In 1 John 3:4, "transgression of the law" (Greek anomía) refers to lawlessness or a violation of God's moral and ethical standards as revealed in Scripture. It encompasses not only breaking specific commands (like the Ten Commandments) but also living in a state of rebellion against God's divine order and authority. It implies a disregard for, or active opposition to, God's righteous will, rather than just an accidental failing. This definition highlights that sin is fundamentally an offense against God Himself.
Does this verse imply that Christians can never sin, or that they are perfect?
No, 1 John 3:4 does not imply that Christians achieve sinless perfection. Earlier in the epistle, John explicitly states, "If we say that we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8). The emphasis in 1 John 3:4 and the surrounding verses is on the practice or habitual lifestyle of sin. Those born of God do not practice lawlessness as their defining characteristic (1 John 3:9), because Christ came to take away sins. While believers may still stumble and commit individual acts of sin, their new nature in Christ leads them to repent and strive for righteousness, rather than embracing a life of ongoing disobedience.
Christ-Centered Fulfillment
1 John 3:4, by defining sin as "transgression of the law," powerfully underscores the necessity and glory of Christ's work. If sin is lawlessness, then humanity's deepest problem is a fundamental rebellion against God's holy standard, a condition from which we cannot free ourselves. Jesus Christ, however, is presented as the perfect solution to this pervasive lawlessness. He is the only one in whom "is no sin" (1 John 3:5), demonstrating perfect obedience to God's law. Moreover, He "was manifested to take away our sins" (1 John 3:5), meaning He came to deal with this very lawlessness. Through His atoning sacrifice, Christ bore the penalty for our transgression, allowing God to be "just, and the justifier of him which believeth in Jesus" (Romans 3:26). Furthermore, Christ did not abolish the law but fulfilled it, and in His Spirit, He empowers believers to live in new obedience, so that "the righteousness of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit" (Romans 8:4). Thus, Christ is not only the remedy for our past lawlessness but also the power for our present and future righteousness, transforming us from children of disobedience into children who increasingly reflect His perfect obedience.