TRV
Translation
King James Version
Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him.
Complete Jewish Bible
So no one who remains united with him continues sinning; everyone who does continue sinning has neither seen him nor known him.
Berean Standard Bible
No one who remains in Him keeps on sinning. No one who continues to sin has seen Him or known Him.
American Standard Version
Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither knoweth him.
World English Bible Messianic
Whoever remains in him doesn’t sin. Whoever sins hasn’t seen him, neither knows him.
Geneva Bible (1599)
Whosoeuer abideth in him, sinneth not: whosoeuer sinneth, hath not seene him, neither hath knowen him.
Young's Literal Translation
every one who is remaining in him doth not sin; every one who is sinning, hath not seen him, nor known him.
In the KJVVerse 30,586 of 31,102
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Commentary on 1 John 3 verses 4–10
4 ¶ Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.
5 And ye know that he was manifested to take away our sins; and in him is no sin.
6 Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him.
7 Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous.
8 He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.
9 Whosoever is born of God doth not commit sin; for his seed remaineth in him: and he cannot sin, because he is born of God.
10 In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother.
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.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 4–10. Public domain.
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Didymus the BlindAD 398
COMMENTARY ON 1 JOHN
Just as the person who dwells in virtue and true doctrine does not sin and is not ignorant, so the one who remains in Christ, who is his righteousness and sanctification, does not sin. For how can someone act unrighteously when he is in the company of righteousness, and how can he be content to place corruption alongside holiness? Therefore anyone who sins is outside Christ and has no part or fellowship in him.
Augustine of HippoAD 430
Ten Homilies on 1 John 4
"Whosoever abideth in Him, sinneth not." In so far as he abideth in Him, in so far sinneth not. "Whosoever sinneth hath not seen Him, neither known Him." A great question this: "Whosoever sinneth hath not seen Him, neither known Him." No marvel. We have not seen Him, but are to see; have not known Him, but are to know: we believe on One we have not known. Or haply, by faith we have known, and by actual beholding have not yet known? But then in faith we have both seen and known. For if faith doth not yet see, why are we said to have been enlightened? There is an enlightening by faith, and an enlightening by sight. At present, while we are on pilgrimage, "we walk by faith, not by sight," or, actually beholding. Therefore also our righteousness is "by faith, not by sight." Our righteousness shall be perfect, when we shall see by actual beholding. Only, in the meanwhile, let us not leave that righteousness which is of faith, since "the just doth live by faith," as saith the apostle. "Whosoever abideth in Him, sinneth not." For, "whosoever sinneth, hath not seen Him, neither known Him." That man who sins, believes not: but if a man believes, so far as pertains to his faith, he sinneth not.
Hilary of ArlesAD 449
INTRODUCTORY COMMENTARY ON 1 JOHN
Sinners have not seen Christ with the eye of faith, nor have they known him by putting that faith into practice in the right way.
Andreas of CaesareaAD 614
CATENA
How can someone sin if he is not cut off from God in any way?
BedeAD 735
Commentary on the Catholic Epistles
Everyone who remains in Him does not sin. To the extent he remains in Him, to that extent he does not sin.
BedeAD 735
Commentary on the Catholic Epistles
And everyone who sins has neither seen Him nor known Him. He speaks of the vision and knowledge of faith, with which the righteous even in this life delight in seeing God, until they reach the very form of His open vision in the future, of which it is said above: For we will see Him as He is. Therefore, everyone who sins has neither seen Him nor known Him. For if he had tasted and seen how sweet the Lord is (Psalm 34), he would by no means separate himself from the vision of His glory by sinning. And to the extent that the righteous recall the abundance of His sweetness and exult in His justice (Psalm 145), to that extent they strive to keep themselves from sins, seeking to harmonize with His immutable and incomparable justice.
OecumeniusAD 990
Commentary on 1 John
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)
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
First John 3:6 profoundly declares that a genuine, ongoing relationship with Jesus Christ fundamentally reorients a believer's life away from the habitual practice of sin. It asserts that those who truly "abide in Him" will not continue in a lifestyle characterized by sin, and conversely, a life persistently marked by sin indicates a lack of true spiritual sight and experiential knowledge of God. This verse serves as a crucial test of authentic faith, emphasizing that salvation is not merely intellectual assent but a transformative union leading to a new pattern of righteousness.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
John employs several potent literary devices in this verse to convey his message with clarity and force. Contrast is paramount, setting up a stark dichotomy between those who "abide in him" and "sinneth not" versus those who "sinneth" and "hath not seen him, neither known him." This opposition highlights the fundamental difference between genuine believers and those who merely claim faith. Repetition of the verb "sinneth" (Greek hamartánō) emphasizes the central issue of habitual sin, reinforcing its significance as a diagnostic indicator of one's spiritual state. The structure itself is a form of Parallelism, presenting two inversely related statements that reinforce each other's meaning. Finally, there is a strong Implication: John implies that true spiritual sight and knowledge of God are intrinsically linked to righteous living, making behavior a direct reflection of one's inner spiritual reality.
THEOLOGICAL AND THEMATIC CONNECTIONS
First John 3:6 is a cornerstone verse for understanding the ethical implications of salvation and the nature of sanctification. It powerfully asserts that a genuine relationship with Christ inevitably produces a new pattern of life, marked by a departure from the habitual practice of sin. This is not a call to earn salvation through works, but a declaration that true salvation, being "born of God," transforms desires and empowers believers to live in alignment with God's holy character. The verse underscores the active role of the Holy Spirit in empowering believers to overcome sin, as the divine "seed" (mentioned in 1 John 3:9) remains in them, enabling them to resist the pull of sin. It challenges any notion of a compartmentalized faith where spiritual knowledge is divorced from moral conduct, insisting that true faith is holistic and transformative.
REFLECTION AND APPLICATION
First John 3:6 serves as a profound mirror for every believer, prompting honest self-examination regarding the authenticity and depth of our relationship with Christ. It compels us to move beyond superficial declarations of faith to a sincere assessment of our daily lives. Is our "abiding" in Christ a living, dynamic reality, or merely a theological concept? Does the trajectory of our lives reflect a genuine turning away from sin and a pursuit of righteousness, or do we comfortably settle into patterns of disobedience? This verse reminds us that while we are not called to sinless perfection in this life (and we have an advocate if we do sin, as 1 John 2:1 assures us), we are called to a life where sin is no longer our master, but rather an enemy we actively resist and repent from. The power to live this transformed life comes not from our own strength, but from our continuous, dependent union with Christ, who empowers us to walk in newness of life. It challenges us to cultivate that intimate connection, allowing His presence to shape our desires, choices, and actions, leading us to increasingly reflect His holiness.
Questions for Reflection
FAQ
Does this verse mean that true Christians never commit any sin?
Answer: No, this verse does not teach sinless perfection. John himself clarifies earlier in his letter that "If we say that we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8). He also provides comfort, stating, "My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous" (1 John 2:1). The key to understanding 1 John 3:6 lies in the Greek tense of "sinneth" (hamartánō), which is present active indicative. This denotes a continuous, habitual practice of sin, a lifestyle characterized by sin as the dominant pattern. A true believer, one who genuinely "abides in Him," will not continue in a life of unrepentant, habitual sin, even though they may stumble and commit individual acts of sin. Their overall trajectory and desire will be away from sin and towards righteousness.
What does it mean to "not seen him, neither known him" in this context?
Answer: This phrase refers to a lack of genuine, transformative spiritual experience and relationship with God, not a physical encounter. To "not seen him" implies a spiritual blindness or a failure to perceive Christ's true nature and holiness. To "not known him" (using the Greek word ginṓskō) signifies a lack of intimate, experiential knowledge of God, the kind of knowledge that fundamentally changes a person's life and character. This is distinct from mere intellectual knowledge about God. If a person's life is characterized by habitual sin, it indicates that they have not truly encountered God in a way that leads to new life and a changed heart. This experiential knowledge is what Christ spoke of as eternal life in John 17:3.
CHRIST-CENTERED FULFILLMENT
First John 3:6 finds its profound Christ-centered fulfillment in the person and work of Jesus, who is the very embodiment of sinlessness and the source of our ability to live righteously. Christ was "manifested to take away our sins; and in him is no sin" (1 John 3:5). He did not merely forgive sins, but through His atoning sacrifice and resurrection, He broke sin's power and established a new covenant where believers are empowered by the Holy Spirit to live a new life. When we "abide in Him," we are drawing life and power from the Vine (John 15:5), who enables us to bear the fruit of righteousness. Our freedom from the practice of sin is not by human effort, but by the indwelling Spirit of Christ, who writes God's law on our hearts (Jeremiah 31:33) and empowers us to walk in His statutes (Ezekiel 36:27). The "seed" of God mentioned in 1 John 3:9 is ultimately Christ Himself, whose divine nature, imparted to us through regeneration, makes it impossible for us to comfortably continue in a life of sin. Thus, the transformed life described in this verse is a direct result of our union with the sinless Christ, who is our righteousness (1 Corinthians 1:30) and the power of God for salvation (Romans 1:16).