1 John 3:9

KJV

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.

KJV (with Strong's)

Whosoever {G3956} is born {G1080} of {G1537} God {G2316} doth {G4160} not {G3756} commit sin {G266}; for {G3754} his {G846} seed {G4690} remaineth {G3306} in {G1722} him {G846}: and {G2532} he cannot {G3756}{G1410} sin {G264}, because {G3754} he is born {G1080} of {G1537} God {G2316}.

Complete Jewish Bible

No one who has God as his Father keeps on sinning, because the seed planted by God remains in him. That is, he cannot continue sinning, because he has God as his Father.

Berean Standard Bible

Anyone born of God refuses to practice sin, because God’s seed abides in him; he cannot go on sinning, because he has been born of God.

American Standard Version

Whosoever is begotten of God doeth no sin, because his seed abideth in him: and he cannot sin, because he is begotten of God.

Commentary

### SUMMARY
[1 John 3:9] presents a profound theological truth about the transformed nature of those genuinely born of God, asserting that they do not habitually practice sin. This statement, initially appearing to suggest sinless perfection, in fact underscores the fundamental incompatibility between a divinely imparted new nature and a lifestyle characterized by continuous, unrepentant sin, emphasizing that the "seed" of God—His divine life and Spirit—abides within the believer, empowering them to resist and overcome sin as a dominant force.

### CONTEXT
* **Literary Context:** This verse is situated within a crucial section of John's first epistle, specifically [1 John 3:4-10](/1_john/3-4-10 "1 John 3:4-10 - Sin, Righteousness, and Spiritual Parentage"), where the apostle draws a sharp contrast between the "children of God" and the "children of the devil." Following the declaration that "whosoever committeth sin transgresseth also the law: for sin is the transgression of the law" ([1 John 3:4](/1_john/3-4 "1 John 3:4 - Sin is Lawlessness")), John immediately points to Christ's purpose "to take away our sins" and His sinless nature ([1 John 3:5](/1_john/3-5 "1 John 3:5 - Christ Takes Away Sins")). The verses leading up to [1 John 3:9](/1_john/3-9 "1 John 3:9 - The Regenerated Do Not Habitually Sin") establish that "whosoever abideth in him sinneth not" ([1 John 3:6](/1_john/3-6 "1 John 3:6 - Abiding in Christ and Not Sinning")), setting the stage for the strong affirmation of the believer's new identity and moral orientation. This passage must be read in harmony with other statements in the epistle, particularly [1 John 1:8-10](/1_john/1-8-10 "1 John 1:8-10 - Confession of Sins"), which explicitly acknowledges that "if we say that we have no sin, we deceive ourselves, and the truth is not in us." The apparent tension is resolved by understanding John's use of the present tense to denote habitual action versus isolated acts of sin.

* **Historical & Cultural Context:** John's epistle was likely written towards the end of the first century, addressing a community facing internal strife and external pressures, primarily from emerging Gnostic or proto-Gnostic teachings. These false doctrines often promoted a dualistic view, separating the spiritual from the material, which could lead to two extremes: either asceticism (denying the body) or antinomianism (believing that physical actions, including sin, had no bearing on spiritual standing). John vehemently combats the latter, which suggested that one could possess true knowledge of God while living in continuous moral transgression. By emphasizing righteous living as an indispensable mark of genuine faith and divine parentage, John provides a clear counter-narrative to those who might claim spiritual enlightenment without ethical transformation. His focus on "truth," "love," and "righteousness" serves as a robust theological and ethical framework for the early Christian community.

* **Key Themes:** The central theme of [1 John 3:9](/1_john/3-9 "1 John 3:9 - The Regenerated Life") is the **New Birth (Regeneration)**, which signifies a radical spiritual transformation initiated by God, imparting a new nature that is fundamentally incompatible with a life of habitual sin. This new birth is not merely a change in status but a profound internal renovation, where the believer receives **God's Divine "Seed"**—often understood as the Holy Spirit, God's Word, or God's very nature—which remains within them, acting as an internal principle that resists sin and inclines towards righteousness. Consequently, the verse highlights the **Nature of Sin** not as an occasional failing, but as a characteristic lifestyle. John asserts that a true child of God does not *habitually* or *characteristically* live in sin, as sin is fundamentally opposed to God's nature and the new identity received in Christ. This leads to the theme of **Ethical Imperative and Assurance**, where righteous living becomes the outward evidence of an inward reality, providing assurance of one's salvation and demonstrating the transformative power of God's grace, aligning with the broader call to walk as Christ walked, as seen in [1 John 2:6](/1_john/2-6 "1 John 2:6 - Walking as Christ Walked").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Born (Greek, _gennáō'_):** This verb signifies "to procreate" or, figuratively, "to regenerate." In the context of [1 John 3:9](/1_john/3-9 "1 John 3:9 - Born of God"), it speaks of a spiritual birth, a divine act by which God imparts new life and a new spiritual nature to a person. It emphasizes that this new life originates entirely from God, making the believer a "child of God" by divine parentage, not by human effort or merit. This spiritual regeneration is the foundation for the transformed life.
* **Sin (Greek, _hamartía'_):** While the KJV uses "commit sin" (poiéō hamartía), the core noun `hamartía` refers to "a sin (properly abstract)." It denotes missing the mark, a deviation from God's perfect standard. When combined with the verb `poiéō` (to do, to make), as it is in "doth not commit sin," the phrase implies the *practice* or *habitual doing* of sin. This is crucial for understanding the verse: it's not about isolated acts of sin but a continuous lifestyle of sin.
* **Cannot (Greek, _dýnamai'_):** This word means "to be able or possible." When negated by `ou` (not), as in "he cannot sin," it expresses an inability. In this context, it signifies an inherent incompatibility. Because of the new divine nature imparted at regeneration, a true child of God is spiritually unable to *continue* in sin as a characteristic way of life. Their new identity and the indwelling divine "seed" fundamentally oppose a life dominated by sin. This is not a declaration of absolute sinless perfection, but of a spiritual impossibility for habitual, unrepentant sin to define a regenerated life.

#### Verse Breakdown
* **"Whosoever is born of God doth not commit sin":** This opening clause establishes the core assertion. To be "born of God" (G1080 _gennáō_ from G2316 _theós_) refers to the spiritual regeneration that occurs when a person believes in Christ and receives new life from God. The phrase "doth not commit sin" (G4160 _poiéō_ G266 _hamartía_ with G3756 _ou_) uses the Greek present active indicative, which denotes continuous or habitual action. Therefore, the meaning is that anyone who has been truly born of God does not *make a practice of sin* or *live a life characterized by sin*. Their new nature fundamentally opposes such a lifestyle.
* **"for his seed remaineth in him":** This explanatory clause provides the reason for the previous statement. The "seed" (G4690 _spérma_) refers to the divine principle, the new life, the Holy Spirit, or God's very nature that is implanted within the believer at regeneration. This "seed" "remaineth" (G3306 _ménō_), meaning it abides, dwells, or continues to be present within them. This indwelling divine presence is inherently holy and actively works against the inclination to sin, empowering the believer to live righteously.
* **"and he cannot sin, because he is born of God":** This concluding clause reiterates and reinforces the initial assertion with even stronger language. The phrase "cannot sin" (G3756 _ou_ G1410 _dýnamai_ G264 _hamartánō_) again refers to the inability to *habitually* or *characteristically* practice sin. The reason given, "because he is born of God," circles back to the source of this new nature. The new birth creates an identity and spiritual reality within the believer that makes a life of continuous sin fundamentally incongruous and spiritually impossible for a true child of God. It signifies a decisive break from sin's dominion.

#### Literary Devices
John employs several potent **Literary Devices** to convey his profound theological message in [1 John 3:9](/1_john/3-9 "1 John 3:9 - The Regenerated Life"). The most prominent is **Hyperbole**, where he uses strong, absolute language ("doth not commit sin," "cannot sin") to emphasize a spiritual truth rather than to state a literal, absolute condition of sinless perfection. This rhetorical exaggeration serves to highlight the radical transformation of the regenerated life, contrasting it sharply with the unregenerate state. Another key device is **Metaphor**, specifically the "seed" (G4690 _spérma_). This metaphor powerfully conveys the idea of a divine, living principle implanted within the believer, which grows and produces fruit consistent with its nature, much like a physical seed. This "seed" is inherently holy and therefore actively resists sin. Finally, John utilizes **Contrast** throughout this section, pitting the "children of God" against the "children of the devil" ([1 John 3:10](/1_john/3-10 "1 John 3:10 - Children of God vs. Children of the Devil")), and righteous living against the practice of sin. This stark juxtaposition clarifies the distinct moral and spiritual identities of the two groups, underscoring that habitual sin is the defining mark of the latter, while a striving for righteousness, though imperfect, characterizes the former.

### THEOLOGICAL AND THEMATIC CONNECTIONS
[1 John 3:9](/1_john/3-9 "1 John 3:9 - The Regenerated Life") is a cornerstone verse for understanding the transformative power of the new birth and the nature of sanctification. It teaches that genuine regeneration imparts a new spiritual DNA, making a life of habitual, unrepentant sin fundamentally alien to the believer's core identity. This is not a declaration of sinless perfection, which would contradict other biblical truths (e.g., [Romans 3:23](/romans/3-23 "Romans 3:23 - All Have Sinned")), but rather an assertion that the *dominion* of sin is broken. The "seed" of God—often interpreted as the indwelling Holy Spirit, the Word of God, or God's very nature—creates an internal aversion to sin and empowers the believer to walk in righteousness. This verse emphasizes that true faith is not merely intellectual assent but is evidenced by a changed life, characterized by a progressive, though imperfect, pursuit of holiness and a rejection of sin as a lifestyle. It speaks to the assurance of salvation through the evidence of a transformed character and the ongoing work of God's Spirit within.

* [Romans 6:1-7](/romans/6-1-7 "Romans 6:1-7 - Dead to Sin, Alive in Christ")
* [Galatians 5:16-17](/galatians/5-16-17 "Galatians 5:16-16 - Walk by the Spirit")
* [Philippians 1:6](/philippians/1-6 "Philippians 1:6 - God's Work in Believers")

### REFLECTION AND APPLICATION
[1 John 3:9](/1_john/3-9 "1 John 3:9 - The Regenerated Life") serves as both a profound assurance and a challenging diagnostic for the believer. It reassures us that if we are truly born of God, our spiritual DNA has been fundamentally altered, making a life of habitual sin incompatible with our new nature. This means that sin no longer holds us in bondage; we are no longer its slaves, but children of God. The divine "seed" within us—the indwelling Holy Spirit—empowers us with a desire for righteousness and the strength to resist temptation. This verse calls us to live in alignment with our new identity, to actively yield to the Spirit's leading, and to recognize that while we may stumble, a life characterized by unrepentant, continuous sin is antithetical to being a child of God. It encourages us to cultivate a growing aversion to sin and a deep longing for holiness, understanding that this pursuit is not by our own strength but by the power of God at work within us, transforming us progressively into the image of Christ.

#### Questions for Reflection
* **In what ways does my life demonstrate a genuine break from the habitual practice of sin, aligning with my identity as "born of God"?**
* **How am I actively cultivating the "seed" of God within me (e.g., through prayer, Scripture, community) to strengthen my resistance to sin?**
* **When I do stumble into sin, what is my immediate response, and how does it reflect the truth that sin is no longer my master?**
* **How does the truth of this verse empower me to pursue holiness with confidence, knowing that God's Spirit is at work within me?**

### FAQ
**Does this verse mean that true Christians never commit any sin at all?**

Answer: No, [1 John 3:9](/1_john/3-9 "1 John 3:9 - The Regenerated Do Not Habitually Sin") does not teach sinless perfection. The Apostle John himself clarifies in [1 John 1:8](/1_john/1-8 "1 John 1:8 - If we say we have no sin") that "If we say that we have no sin, we deceive ourselves, and the truth is not in us." The key to understanding [1 John 3:9](/1_john/3-9 "1 John 3:9 - The Regenerated Life") lies in the Greek tense used for "commit sin," which denotes a continuous, habitual, or characteristic practice of sin. Therefore, the verse means that a true child of God does not *habitually* or *characteristically* live in a state of unrepentant sin. While believers may still commit individual acts of sin, their new nature, imparted by God, makes a lifestyle of sin fundamentally incompatible with who they are in Christ.

**What is the "seed" that "remaineth in him" mentioned in this verse?**

Answer: The "seed" (Greek: _spérma_) mentioned in [1 John 3:9](/1_john/3-9 "1 John 3:9 - The Divine Seed") is a rich metaphor. The most common interpretations include:
1. **The Holy Spirit:** The indwelling presence of God's Spirit, who empowers believers to live righteously and convicts them of sin ([John 14:16-17](/john/14-16-17 "John 14:16-17 - The Spirit of Truth")).
2. **God's Word:** The divine truth that has been sown into the heart of the believer, transforming their mind and will ([1 Peter 1:23](/1_peter/1-23 "1 Peter 1:23 - Born Again by the Word")).
3. **God's Divine Nature:** The new spiritual life and character imparted by God at regeneration, which is inherently holy and cannot tolerate a life of sin ([2 Peter 1:4](/2_peter/1-4 "2 Peter 1:4 - Partakers of the Divine Nature")).
In essence, it refers to the divine principle or life force that God implants within those who are born of Him, which creates an internal resistance to sin and a desire for holiness.

### CHRIST-CENTERED FULFILLMENT
[1 John 3:9](/1_john/3-9 "1 John 3:9 - Christ and the New Birth") finds its ultimate fulfillment and power in Jesus Christ. He is the perfectly sinless One, in whom "is no sin" ([1 John 3:5](/1_john/3-5 "1 John 3:5 - Christ Takes Away Sins")), and His very purpose was "to take away our sins" ([1 John 3:5](/1_john/3-5 "1 John 3:5 - Christ Takes Away Sins")). It is through faith in His atoning sacrifice on the cross that we are "born of God," receiving a new spiritual nature that is patterned after His own righteousness. Christ's resurrection signifies His victory over sin and death, and as believers, we are united with Him in this victory, being "dead indeed unto sin, but alive unto God through Jesus Christ our Lord" ([Romans 6:11](/romans/6-11 "Romans 6:11 - Alive to God in Christ Jesus")). The "seed" that remains in us is fundamentally linked to Christ's work and the Holy Spirit He sent. The Spirit, whom Jesus promised to send ([John 14:26](/john/14-26 "John 14:26 - The Holy Spirit, the Helper")), indwells believers, empowering them to live out their new identity in Christ, enabling them to resist the dominion of sin and to walk in the righteousness that is theirs by faith in Him. Thus, the inability to habitually sin is not a human achievement but a divine enablement, a direct result of being grafted into Christ and receiving His life-transforming power. He is the source of our new birth, our sanctification, and our ultimate freedom from sin's enslavement.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

1 John 5:18

¶ We know that whosoever is born of God sinneth not; but he that is begotten of God keepeth himself, and that wicked one toucheth him not.

1 Peter 1:23

Being born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever.

John 1:13

Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

1 John 2:29

If ye know that he is righteous, ye know that every one that doeth righteousness is born of him.

1 John 5:1

¶ Whosoever believeth that Jesus is the Christ is born of God: and every one that loveth him that begat loveth him also that is begotten of him.

John 3:3

Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.

1 John 5:4

For whatsoever is born of God overcometh the world: and this is the victory that overcometh the world, [even] our faith.