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Selected Verse: 1 John 3:4 - King James

Verse	Translation	Text
1Jo 3:4	King James	Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.

Summary Of Commentaries Associated With The Selected Verse

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
Sin is incompatible with birth from God (Jo1 3:1-3). John often sets forth the same truth negatively, which he had before set forth positively. He had shown, birth from God involves self-purification; he now shows where sin, that is, the want of self-purification, is, there is no birth from God. Whosoever--Greek, "Every one who." committeth sin--in contrast to Jo1 3:3, "Every man that hath this hope in Him purifieth himself"; and Jo1 3:7, "He that doeth righteousness." transgresseth . . . the law--Greek, "committeth transgression of law." God's law of purity; and so shows he has no such hope of being hereafter pure as God is pure, and, therefore, that he is not born of God. for--Greek, "and." sin is . . . transgression of . . . law--definition of sin in general. The Greek having the article to both, implies that they are convertible terms. The Greek "sin" (hamartia) is literally, "a missing of the mark." God's will being that mark to be ever aimed at. "By the law is the knowledge of sin." The crookedness of a line is shown by being brought into juxtaposition with a straight ruler.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

Sin is incompatible with birth from God (Jo1 3:1-3). John often sets forth the same truth negatively, which he had before set forth positively. He had shown, birth from God involves self-purification; he now shows where sin, that is, the want of self-purification, is, there is no birth from God.

Whosoever--Greek, "Every one who."

committeth sin--in contrast to Jo1 3:3, "Every man that hath this hope in Him purifieth himself"; and Jo1 3:7, "He that doeth righteousness."

transgresseth . . . the law--Greek, "committeth transgression of law." God's law of purity; and so shows he has no such hope of being hereafter pure as God is pure, and, therefore, that he is not born of God.

for--Greek, "and."

sin is . . . transgression of . . . law--definition of sin in general. The Greek having the article to both, implies that they are convertible terms. The Greek "sin" (hamartia) is literally, "a missing of the mark." God's will being that mark to be ever aimed at. "By the law is the knowledge of sin." The crookedness of a line is shown by being brought into juxtaposition with a straight ruler.

Notes on the Bible, by Albert Barnes, [1834]
Whosoever committeth sin transgresseth also the law - The law of God given to man as a rule of life. The object of the apostle here is to excite them to holiness, and to deter them from committing sin, perhaps in view of the fact stated in Jo1 3:3, that everyone who has the hope of heaven will aim to be holy like the Saviour. To confirm this, he shows them that, as a matter of fact, those who are born of God do lead lives of obedience, Jo1 3:5-10; and this he introduces by showing what is the nature of sin, in the verse before us. The considerations by which he would deter them from indulging in sin are the following: (a) all sin is a violation of the law of God, Jo1 3:4; (b) the very object of the coming of Christ was to deliver people from sin, Jo1 3:5; (c) those who are true Christians do not habitually sin, Jo1 3:6; (d) those who sin cannot be true Christians, but are of the devil, Jo1 3:8; and, (e) he who is born of God has a germ or principle of true piety in him, and cannot sin, Jo1 3:9. It seems evident that the apostle is here combating an opinion which then existed that people might sin, and yet be true Christians, Jo1 3:7; and he apprehended that there was danger that this opinion would become prevalent. On what ground this opinion was held is unknown. Perhaps it was held that all that was necessary to constitute religion was to embrace the doctrines of Christianity, or to be orthodox in the faith; perhaps that it was not expected that people would become holy in this life, and therefore they might indulge in acts of sin; perhaps that Christ came to modify and relax the law, and that the freedoM which he procured for them was freedom to indulge in whatever people chose; perhaps that, since Christians were heirs of all things, they had a right to enjoy all things; perhaps that the passions of people were so strong that they could not be restrained, and that therefore it was not wrong to give indulgence to the propensities with which our Creator has formed us. All these opinions have been held under various forms of Antinomianism, and it is not at all improbable that some or all of them prevailed in the time of John. The argument which he urges would be applicable to any of them. The consideration which he here states is, that all sin is a transgression of law, and that he who commits it, under whatever pretence, is to be held as a transgressor of the law. The literal rendering of this passage is, "He who doeth sin (ἁμαρτίαν hamartian ) doeth also transgression" - ἀνομίαν anomian. Sin is the generic term embracing all that would be wrong. The word transgression (ἀνομία anomia) is a specific term, showing where the wrong lay, to wit, in violating the law. For sin is the transgression of the law - That is, all sin involves this as a consequence that it is a violation of the law. The object of the apostle is not so much to define sin, as to deter from its commission by stating what is its essential nature - though he has in fact given the best definition of it that could be given. The essential idea is, that God has given a law to people to regulate their conduct, and that whatever is a departure from that law in any way is held to be sin. The law measures our duty, and measures therefore the degree of guilt when it is not obeyed. The law determines what is right in all cases, and, of course, what is wrong when it is not complied with. The law is the expression of what is the will of God as to what we shall do; and when that is not done, there is sin. The law determines what we shall love or not love; when our passions and appetites shall be bounded and restrained, and to what extent they may be indulged; what shall be our motives and aims in living; how we shall act toward God and toward people; and whenever, in any of these respects, its requirements are not complied with, there is sin. This will include everything in relation to which the law is given, and will embrace what we "omit" to do when the law has commanded a thing to be done, as well as a "positive" act of transgression where the law has forbidden a thing. This idea is properly found in the original word rendered "transgression of the law" - ἀνομία anomia. This word occurs in the New Testament only in the following places: Mat 7:23; Mat 13:41; Mat 23:28; Mat 24:12; Rom 4:7; Rom 6:19; Th2 2:7; Tit 2:14; Heb 1:9; Heb 8:12; Heb 10:17, in all which places it is rendered "iniquity" and "iniquities;" in Co2 6:14, where it is rendered "unrighteousness;" and in the verse before us twice. It properly means lawlessness, in the sense that the requirements of the law are not conformed to, or complied with; that is, either by not obeying it, or by positively violating it. When a parent commands a child to do a thing, and he does not do it, he is as really guilty of violating the law as when he does a thing which is positively forbidden. This important verse, therefore, may be considered in two aspects - as a definition of the nature of sin, and as an argument against indulgence in it, or against committing it. I. As a definition of the nature of sin. It teaches. (a) that there is a rule of law by which the conduct of mankind is to be regulated and governed, and to which it is to be conformed. (b) That there is sin in all cases where that law is not complied with; and that all who do not comply with it are guilty before God. (c) That the particular thing which determines the guilt of sin, and which measures it, is that it is a departure from law, and consequently that there is no sin where there is no departure from law. The essential thing is, that the law has not been respected and obeyed, and sin derives its character and aggravation from that fact. No one can reasonably doubt as to the accuracy of this definition of sin. It is founded on the fact: (a) that God has an absolute right to prescribe what we may and may not do; (b) that it is to be presumed that what he prescribes will be in accordance with what is right; and, (c) that nothing else in fact constitutes sin. Sin can consist in nothing else. It does not consist of a particular height of stature, or a particular complexion; of a feeble intellect, or an intellect made feeble, as the result of any former apostasy; of any constitutional propensity, or any disposition founded in our nature as creatures. For none of these things do our consciences condemn us; and however we may lament them, we have no consciousness of wrong. (In these remarks the author has in view the doctrine of original sin, or imputed sin, which he thinks as absurd as sin of stature or complexion. His views will be found at large in the notes at Rom. 5 throughout, and by comparing these with the supplementary notes on the same place, the reader will be able to form his own opinion. There does not seem to be anything affecting the point in this passage.) II. As an argument against the commission of sin. This argument may be considered as consisting of two things - the wrong that is done by the violation of law, and the exposure to the penalty. (1) the wrong itself. This wrong, as an argument to deter from sin, arises mainly from two things: (a) because sin is a violation of the will of God, and it is in itself wrong to disregard that will; and, (b) because it is to be presumed that when God has given law there is a good reason why he has done it. (2) the fact that the law has a penalty is an argument for not violating the law. All law has a penalty; that is, there is some suffering, disadvantage, forfeit of privileges, etc., which the violation of law draws in its train, and which is to be regarded as an expression of the sense which the lawgiver entertains of the value of his law, and of the evil of disobeying it. Many of these penalties of the violation of the divine law are seen in this life, and all will be certain to occur sooner or later, in this world or in the world to come. With such views of the law and of sin - of his obligations, and of the evils of disobedience - a Christian should not, and will not, deliberately and habitually violate the law of God.

Notes on the Bible, by Albert Barnes, [1834]

Whosoever committeth sin transgresseth also the law - The law of God given to man as a rule of life. The object of the apostle here is to excite them to holiness, and to deter them from committing sin, perhaps in view of the fact stated in Jo1 3:3, that everyone who has the hope of heaven will aim to be holy like the Saviour. To confirm this, he shows them that, as a matter of fact, those who are born of God do lead lives of obedience, Jo1 3:5-10; and this he introduces by showing what is the nature of sin, in the verse before us. The considerations by which he would deter them from indulging in sin are the following:

(a) all sin is a violation of the law of God, Jo1 3:4;

(b) the very object of the coming of Christ was to deliver people from sin, Jo1 3:5;

(c) those who are true Christians do not habitually sin, Jo1 3:6;

(d) those who sin cannot be true Christians, but are of the devil, Jo1 3:8; and,

(e) he who is born of God has a germ or principle of true piety in him, and cannot sin, Jo1 3:9.

It seems evident that the apostle is here combating an opinion which then existed that people might sin, and yet be true Christians, Jo1 3:7; and he apprehended that there was danger that this opinion would become prevalent. On what ground this opinion was held is unknown. Perhaps it was held that all that was necessary to constitute religion was to embrace the doctrines of Christianity, or to be orthodox in the faith; perhaps that it was not expected that people would become holy in this life, and therefore they might indulge in acts of sin; perhaps that Christ came to modify and relax the law, and that the freedoM which he procured for them was freedom to indulge in whatever people chose; perhaps that, since Christians were heirs of all things, they had a right to enjoy all things; perhaps that the passions of people were so strong that they could not be restrained, and that therefore it was not wrong to give indulgence to the propensities with which our Creator has formed us. All these opinions have been held under various forms of Antinomianism, and it is not at all improbable that some or all of them prevailed in the time of John. The argument which he urges would be applicable to any of them. The consideration which he here states is, that all sin is a transgression of law, and that he who commits it, under whatever pretence, is to be held as a transgressor of the law. The literal rendering of this passage is, "He who doeth sin (ἁμαρτίαν hamartian ) doeth also transgression" - ἀνομίαν anomian. Sin is the generic term embracing all that would be wrong. The word transgression (ἀνομία anomia) is a specific term, showing where the wrong lay, to wit, in violating the law.

For sin is the transgression of the law - That is, all sin involves this as a consequence that it is a violation of the law. The object of the apostle is not so much to define sin, as to deter from its commission by stating what is its essential nature - though he has in fact given the best definition of it that could be given. The essential idea is, that God has given a law to people to regulate their conduct, and that whatever is a departure from that law in any way is held to be sin. The law measures our duty, and measures therefore the degree of guilt when it is not obeyed. The law determines what is right in all cases, and, of course, what is wrong when it is not complied with. The law is the expression of what is the will of God as to what we shall do; and when that is not done, there is sin. The law determines what we shall love or not love; when our passions and appetites shall be bounded and restrained, and to what extent they may be indulged; what shall be our motives and aims in living; how we shall act toward God and toward people; and whenever, in any of these respects, its requirements are not complied with, there is sin.

This will include everything in relation to which the law is given, and will embrace what we "omit" to do when the law has commanded a thing to be done, as well as a "positive" act of transgression where the law has forbidden a thing. This idea is properly found in the original word rendered "transgression of the law" - ἀνομία anomia. This word occurs in the New Testament only in the following places: Mat 7:23; Mat 13:41; Mat 23:28; Mat 24:12; Rom 4:7; Rom 6:19; Th2 2:7; Tit 2:14; Heb 1:9; Heb 8:12; Heb 10:17, in all which places it is rendered "iniquity" and "iniquities;" in Co2 6:14, where it is rendered "unrighteousness;" and in the verse before us twice. It properly means lawlessness, in the sense that the requirements of the law are not conformed to, or complied with; that is, either by not obeying it, or by positively violating it. When a parent commands a child to do a thing, and he does not do it, he is as really guilty of violating the law as when he does a thing which is positively forbidden. This important verse, therefore, may be considered in two aspects - as a definition of the nature of sin, and as an argument against indulgence in it, or against committing it.

I. As a definition of the nature of sin. It teaches.

(a) that there is a rule of law by which the conduct of mankind is to be regulated and governed, and to which it is to be conformed.

(b) That there is sin in all cases where that law is not complied with; and that all who do not comply with it are guilty before God.

(c) That the particular thing which determines the guilt of sin, and which measures it, is that it is a departure from law, and consequently that there is no sin where there is no departure from law.

The essential thing is, that the law has not been respected and obeyed, and sin derives its character and aggravation from that fact. No one can reasonably doubt as to the accuracy of this definition of sin. It is founded on the fact:

(a) that God has an absolute right to prescribe what we may and may not do;

(b) that it is to be presumed that what he prescribes will be in accordance with what is right; and,

(c) that nothing else in fact constitutes sin. Sin can consist in nothing else. It does not consist of a particular height of stature, or a particular complexion; of a feeble intellect, or an intellect made feeble, as the result of any former apostasy; of any constitutional propensity, or any disposition founded in our nature as creatures.

For none of these things do our consciences condemn us; and however we may lament them, we have no consciousness of wrong.

(In these remarks the author has in view the doctrine of original sin, or imputed sin, which he thinks as absurd as sin of stature or complexion. His views will be found at large in the notes at Rom. 5 throughout, and by comparing these with the supplementary notes on the same place, the reader will be able to form his own opinion. There does not seem to be anything affecting the point in this passage.)

II. As an argument against the commission of sin. This argument may be considered as consisting of two things - the wrong that is done by the violation of law, and the exposure to the penalty.

(1) the wrong itself. This wrong, as an argument to deter from sin, arises mainly from two things:

(a) because sin is a violation of the will of God, and it is in itself wrong to disregard that will; and,

(b) because it is to be presumed that when God has given law there is a good reason why he has done it.

(2) the fact that the law has a penalty is an argument for not violating the law.

All law has a penalty; that is, there is some suffering, disadvantage, forfeit of privileges, etc., which the violation of law draws in its train, and which is to be regarded as an expression of the sense which the lawgiver entertains of the value of his law, and of the evil of disobeying it. Many of these penalties of the violation of the divine law are seen in this life, and all will be certain to occur sooner or later, in this world or in the world to come. With such views of the law and of sin - of his obligations, and of the evils of disobedience - a Christian should not, and will not, deliberately and habitually violate the law of God.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
committeth sin Whosoever practiseth sin practiseth also lawlessness; and sin is lawlessness. sin Sin (See Scofield) - (Rom 3:23).

Vincent's Word Studies, by Marvin R. Vincent [1886]
Whosoever committeth sin (πᾶς ὁ ποιῶν τὴν ἁμαρτίαν) Rev., better, every one that doeth sin. See on Jo1 3:3, every man that hath, and note the frequent repetition of this form of expression in the present chapter. Compare πᾶς ὁ ἁμαρτάνων whosoever sinneth (Jo1 3:6). The phrase to do sin regards sin as something actually realized in its completeness. He that does sin realizes in action the sin (note the article τὴν) that which includes and represents the complete ideal of sin. Compare do righteousness, Jo1 2:29. Transgresseth also the law (καὶ τὴν ἀνομίαν ποιεῖ) Rev., more accurately, doeth also lawlessness. Compare Mat 13:41, and the phrase οἱ ἐργαζόμενοι τὴν ἀνομίαν ye that work iniquity (Mat 7:23). For (καὶ) Rev., correctly, and. This and the preceding clause are coordinated after John's manner. Is the transgression of the law (ἐστὶν ἡ ἀνομία) Rev., correctly, is lawlessness. Sin is the violation of the law of our being, the law which includes our threefold relation to God, to the men and things around us, and to ourselves. Compare Jam 1:14; Jam 4:17.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Whosoever committeth sin - Thereby transgresseth the holy, just, and good law of God, and so sets his authority at nought; for this is implied in the very nature of sin.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
Sin is the transgression of the law - The spirit of the law as well as of the Gospel is, that "we should love God with all our powers, and our neighbor as ourselves." All disobedience is contrary to love; therefore sin is the transgression of the law, whether the act refers immediately to God or to our neighbor.

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⁷ Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous.

³ And every man that hath this hope in him purifieth himself, even as he is pure.

¹ Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not.
² Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is.
³ And every man that hath this hope in him purifieth himself, even as he is pure.

¹⁴ Be ye not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness?

¹⁷ And their sins and iniquities will I remember no more.

¹² For I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more.

⁹ Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath anointed thee with the oil of gladness above thy fellows.

¹⁴ Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works.

⁷ For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way.

¹⁹ I speak after the manner of men because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness.

⁷ Saying, Blessed are they whose iniquities are forgiven, and whose sins are covered.

¹² And because iniquity shall abound, the love of many shall wax cold.

²⁸ Even so ye also outwardly appear righteous unto men, but within ye are full of hypocrisy and iniquity.

⁴¹ The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity;

²³ And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

⁷ Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous.

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.

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.

⁶ Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him.

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

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.

³ And every man that hath this hope in him purifieth himself, even as he is pure.

²³ For all have sinned, and come short of the glory of God;

¹⁷ Therefore to him that knoweth to do good, and doeth it not, to him it is sin.

¹⁴ But every man is tempted, when he is drawn away of his own lust, and enticed.

²³ And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.

⁴¹ The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity;

²⁹ If ye know that he is righteous, ye know that every one that doeth righteousness is born of him.

⁶ Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him.

³ And every man that hath this hope in him purifieth himself, even as he is pure.