1 John 3:4
Verse
Context
Sermons
Colin AndersonJason Robinson
William MacDonald
Philip PowellWilliam MacDonald
Zac PoonenSummary
Commentary
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
Whosoever committeth sin,.... This, in connection with what follows, is true of any sin, great or small, but here designs a course of sinning, a wilful, obstinate, persisting in sin: transgresseth also the law; not of man, unless the law of men is founded on, and agrees with the law of God, for sometimes to transgress the laws of men is no sin, and to obey them would be criminal; but the law of God, and that not the ceremonial law, which was now abolished, and therefore to neglect it, or go contrary to it, was not sinful; but the moral law, and every precept of it, which regards love to God or to our neighbour, and which may be transgressed in thought, word, and deed; and he that committeth sin transgresses it in one or all of these ways, of which the law accuses and convicts, and for it pronounces guilty before God, and curses and condemns; and this therefore is an argument against sinning, because it is against the law of God, which is holy, just, and good, and contains the good and acceptable, and perfect will of God, which is agreeable to his nature and perfections; so that sin is ultimately against God himself: for sin is a transgression of the law; and whatever is a transgression of the law is sin; the law requires a conformity of nature and actions to it, and where there is a want of either, it is a breach of it; it is concerned with the will and affections, the inclinations and desires of the mind, as well as the outward actions of life; concupiscence or lust is a violation of the law, as well as actual sin; and especially a course of sinning both in heart, lip, and life, is a continued transgression of it, and exposes to its curse and condemnation, and to the wrath of God; and is inconsistent with a true hope of being the sons and heirs of God: but then the transgression of what is not the law of God, whether the traditions of the elders among the Jews, or the ordinances of men among Papists, Pagans, and Turks, or any other, is no sin, nor should affect the consciences of men.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
3:4-10 This section discusses what it means to live a pure life (3:3). Being born into God’s family demands purification; a life of sin—a continual lack of purity—is evidence that someone is not really God’s child. Sin is incompatible with the new nature derived from the new birth. John wants believers to do what is right and thus demonstrate that they are joined to Christ and his righteousness. Those who are children of God do not make a practice of sinning, but this differs from the sort of “sinlessness” that the false teachers claimed (see 1:5-10 and corresponding study notes).
1 John 3:4
Children of God
3And everyone who has this hope in Him purifies himself, just as Christ is pure. 4Everyone who practices sin practices lawlessness as well. Indeed, sin is lawlessness.5But you know that Christ appeared to take away sins, and in Him there is no sin.
- Scripture
- Sermons
- Commentary
Collection of a.w. Tozer's Prayers - Volume 1
By A.W. Tozer2.1K04:51PrayerPSA 34:14PSA 97:10PRO 8:13ROM 12:91TI 6:111PE 3:111JN 3:4The sermon transcript emphasizes the importance of hating sin and loving righteousness. It encourages listeners to flee from iniquity and pursue godliness. The speaker also highlights the concept of mercy, stating that it surrounds us like the air and is a characteristic of God. The sermon concludes with a prayer for repentance and a plea for God's mercy and guidance. Overall, the sermon emphasizes the need to focus on spiritual matters and to live according to God's will.
Building on Basics
By Colin Anderson1.5K47:27Spiritual GrowthPSA 92:10PRO 9:101JN 1:51JN 2:151JN 3:41JN 3:8REV 2:18In this sermon, the speaker discusses a situation where his son had to appeal to his superiors due to problems with an essay. The speaker questions whether anyone in the school is concerned about ethics and righteousness. He emphasizes the need for repentance and confessing sins to have forgiveness and cleansing. The speaker also references the Apostle John's clear statements about sin and righteousness, urging the audience to live in a black and white world where moral issues are precise and clear.
Joshua Miktarian Funeral - Part 2
By Jason Robinson1.4K05:02EXO 20:1PSA 119:105PRO 14:12PRO 29:18ECC 7:2MAT 7:21ROM 14:12GAL 6:7HEB 9:271JN 3:4
This sermon emphasizes the importance of reflecting on the state of our souls and the need to prioritize our relationship with God. It addresses the societal shift away from acknowledging God's laws and the consequences of lawlessness. The speaker highlights the significance of upholding moral values, such as the Ten Commandments, in shaping a just and orderly society. The sermon also delves into the spiritual realm, discussing accountability before a holy God and the consequences of disobeying His laws despite the freedom of choice given to humanity.
Studies in 1 John-05 1 John 3:10-24
By William MacDonald1.3K45:51MAT 10:241JN 1:81JN 3:41JN 3:91JN 3:171JN 3:24In this sermon, the speaker emphasizes the importance of the word of God as an authoritative and timeless source of guidance. He prays for the word to be applied to the hearts of the listeners in their present context. The speaker then discusses the significance of how Christians handle their finances, stating that it is a test of their Christian life. He highlights the importance of showing love and mercy to those in need, emphasizing that true love is demonstrated through actions, not just words. The sermon concludes with an announcement about a guest speaker who is involved in ministry among Spanish-speaking people.
Knowing Christ Pt 5
By Philip Powell90749:461JN 1:81JN 2:191JN 2:291JN 3:4In this sermon, the speaker criticizes Rick Warren's preaching and argues that he misses the true essence of Christianity. The speaker believes that Warren's emphasis on finding purpose in life is misguided, as the true motivation for Christians should not be to be influential or successful. The speaker also mentions another preacher, Jake, who has a large congregation but denies the Trinity. The speaker warns against getting carried away by charismatic speakers and emphasizes the importance of abiding in Christ as the true source of motivation and fruitfulness.
Difficult Passages- Lake Geneva conf.1984 - Part 4
By William MacDonald37039:17Conference1JN 3:4In this sermon, the speaker emphasizes the importance of saying no to temptation and being willing to be different from the world. He highlights the pressure that young people face to conform and the need for Christians to swim against the tide. The speaker also discusses the role of Jesus Christ in taking away our sins and the importance of abiding in Him. The sermon encourages believers to read, memorize, study, meditate on, and obey the Word of God, as well as to pray without ceasing.
True Repentance
By Zac Poonen27725:24ISA 53:6EZK 14:3JHN 1:14ACT 20:21ROM 3:231CO 10:131TH 1:9JAS 4:171JN 3:4
This sermon emphasizes God's promise in 1 Corinthians 10:13 that He will never allow us to face trials beyond our ability to bear, likening trials to resistance training for spiritual strength. It discusses the importance of repentance and faith as inseparable responses to the gospel, highlighting the need to turn away from sin and trust in Jesus. Repentance is described as a continuous attitude of turning from known sins, leading to a deeper understanding of what constitutes sin and a desire to align with God's glory seen in Jesus Christ.
Urge to Sin - the Inerited Factor
By Richard Sipley15241:05SinMAT 22:36ROM 6:7ROM 13:8GAL 2:201JN 3:4In this sermon, Pastor Dick Sipley explores the concept of finding freedom from sin and selfishness through death. He emphasizes the importance of understanding the biblical truth that those who are dead are freed from sin. He references Romans 6:7 and Galatians 2:20 to support this idea. Sipley also highlights the love of Christ as the driving force behind our transformation, stating that if one died for all, then we are all dead. He concludes by emphasizing the need to live not for ourselves, but for Christ who died and rose again.
High Time to Awake Out of Sleep
By Robert Murray M'Cheyne0MAT 7:23ROM 6:192TH 2:3TIT 2:14HEB 1:9HEB 10:171JN 3:4The preacher delves into the concept of lawlessness (anomia) as a disregard for God's law, emphasizing living as if there were no law and replacing God's law with personal desires. Lawlessness signifies rebellion against God's authority and intentional sin, describing those unregulated and uncontrolled by law. The sermon warns against practicing lawlessness while claiming Christ, urging repentance and assurance of salvation through genuine transformation and obedience to God's will.
Dependence
By Major W. Ian Thomas0ACT 3:19ROM 14:232CO 3:17GAL 5:161JN 3:4Major W. Ian Thomas emphasizes the contrast between living for oneself, which leads to walking in the flesh and being under the influence of the devil, versus living for Christ, which results in walking in the Spirit and being under God's dominion. He highlights that the difference lies not just in actions but in the underlying principles that govern behavior, with independence from God being at the root of sin. Repentance, therefore, involves shifting from independence to dependence on God, and the extent of repentance is reflected in the level of dependence on Him.
The Sin of Silence
By Denis Lyle0DEU 28:15ISA 10:5JHN 3:16ROM 8:32GAL 6:10EPH 1:31TI 6:17JAS 4:171JN 3:4Denis Lyle preaches about 'The Sin of Silence' using the story of the four lepers in 2 Kings 7:3-16 as an illustration. He emphasizes the importance of not remaining silent about our faith in Christ, even in the face of ridicule or indifference from others. Lyle highlights the need to speak up and share the Gospel, pointing out that silence can be a sin of omission. The sermon challenges listeners to be like the lepers who refused to stay silent and instead shared the good news, leading to the salvation of many in the city.
1 Corinthians 9
By John Nelson Darby0Accountability in PreachingMinistryJHN 10:28ROM 5:5ROM 8:101CO 9:18PHP 1:192TI 2:5HEB 3:141JN 3:4REV 22:14John Nelson Darby expounds on 1 Corinthians 9, emphasizing the nature of ministry and the responsibilities of preachers. He highlights Paul's refusal to exercise his rights as an apostle for the sake of the gospel, illustrating the importance of serving without seeking personal gain. Darby discusses the balance between being supported by the church and maintaining independence in ministry, stressing that preachers are ultimately accountable to God. He warns against the dangers of legalism and the necessity of living a life consistent with one's preaching to avoid being a 'castaway.' The sermon concludes with a call to uphold the integrity of the gospel while navigating the complexities of ministry.
Notes of the Meeting of Brethren at Guelph, Ontario
By John Nelson Darby0Expectation of Christ's ReturnHolinessJHN 3:36JHN 15:5JHN 16:3JHN 17:19ROM 5:62CO 5:21JAS 4:81JN 2:61JN 3:41JN 3:7John Nelson Darby emphasizes the profound contrast between God's holiness and human sinfulness, illustrating that true understanding of God's love comes through accepting Christ. He explains that while the world may reject believers, it is through trials and tribulations that Christians are refined and made vessels for God's use. Darby stresses the importance of living a life that reflects Christ's purity and holiness, urging believers to remain in constant expectation of His return. He warns against superficial faith and highlights the necessity of genuine belief in Christ for salvation. Ultimately, he calls for a deeper communion with God, which leads to a life of holiness and love towards others.
Dependence
By Major Ian Thomas0Dependence On GodRepentancePRO 3:5MAT 6:24JHN 15:5ROM 8:5ROM 14:232CO 5:17GAL 5:16EPH 2:8PHP 4:131JN 3:4Major Ian Thomas emphasizes the critical distinction between living for oneself, which leads to walking after the flesh, and living for Christ, which leads to walking after the Spirit. He explains that human behavior is governed by two opposing principles: dependence on God versus independence, which is equated with sin. Thomas challenges listeners to examine the underlying principles of their actions, highlighting that true repentance involves returning to a state of dependence on God. He asserts that any area of life lacking dependence indicates a need for further repentance.
Visiting the Iniquity of the Fathers Upon the Children
By H.J. Vine0EXO 34:7NUM 23:21MAL 3:16ACT 20:30ROM 5:14EPH 2:192TI 2:191JN 3:4H.J. Vine delves into the distinctions between iniquity, transgression, sin, lawlessness, and offense as outlined in the Word of God. He emphasizes the importance of departing from iniquity and following righteousness, faith, love, and peace with a pure heart. The sermon highlights the need for believers to contend for the faith, maintain God's truth, and separate from any form of perversion or disobedience, looking forward to the return of the Lord Jesus Christ when all will be in accordance with God's perfect order and truth.
The Doctrine of Sin
By Olin Alfred Curtis0JHN 3:16ROM 3:23ROM 5:8ROM 5:12ROM 6:232CO 5:17EPH 2:3EPH 2:81JN 3:4REV 21:1Olin Alfred Curtis delves into the concept of sin, emphasizing the importance of understanding its various classifications such as personal sin, individual depravity, and racial sin. He explains that personal sin is a responsible violation of God's law, while individual depravity refers to the inorganic condition of an individual's life inherited from birth. Curtis also discusses the broken brotherhood resulting from sin, highlighting the need for redemption in three aspects: forgiveness and unity with God as a moral person, reorganization and harmony of one's being, and transformation of mankind into a new race with a divine center.
The Cross - Part 2
By Henry Blackaby0ISA 59:2MAT 25:41JHN 3:36ROM 5:6ROM 6:232CO 5:172CO 5:211JN 3:4Henry Blackaby preaches about the profound impact of the cross as the Father's activity through His Son, emphasizing the weight of sin and the need for reconciliation. He delves into 2 Corinthians 5:18-19 and 21, highlighting God's act of reconciling us to Himself through Jesus Christ, who bore our sins to make us righteous. Blackaby stresses the seriousness of sin, including rebellion, lawlessness, and unrighteousness, and the necessity of repentance and turning away from sin to fully experience God's forgiveness and reconciliation through Christ's sacrifice on the cross.
Concerning Mortal Sins, Pardonable Sins, and Sins of Omission
By St. Nikodemos the Hagiorite0PSA 18:3PRO 18:3PRO 23:13MAT 25:27MAT 25:421CO 3:14JAS 3:22PE 2:191JN 1:81JN 3:4St. Nikodemos the Hagiorite preaches about the importance of understanding the different categories of sins - mortal, pardonable, and sins of omission. Mortal sins corrupt the love for God or neighbor, making one an enemy of God, while pardonable sins do not have this effect. Sins of omission are neglecting to do good works or thoughts, which are also considered sins. St. Nikodemos emphasizes the need to guide sinners away from despair, as every sin can be forgiven through repentance and God's mercy.
Sin as Transgression
By Charles Ewing Brown0PSA 32:8MAT 3:1JHN 7:17ROM 2:15GAL 4:61JN 1:71JN 3:4REV 3:2Charles Ewing Brown preaches about the nature of sin, highlighting how it is a permanent element in mankind's life, often ignored in modern conversations and literature. He emphasizes that sin is like a pestilential disease, present at all times, and that all suffering has its roots in sin. Brown discusses how religions and philosophy have emerged to address this universal evil, and how the existence of law and government testify to the universality of sin. He delves into various theories of sin, contrasting Calvinism and Arminianism, and explores the New Testament terms for sin, emphasizing the importance of understanding sin in personal relations with God.
Tampering With the Label
By John Henry Jowett0PSA 32:5PRO 28:13JAS 5:161JN 1:91JN 3:4John Henry Jowett emphasizes the seriousness of sin as deliberate disobedience to God's law, highlighting the importance of recognizing sin for what it truly is, regardless of attempts to soften its impact or disguise its nature. He warns against deceptive teachings that seek to minimize the gravity of sin and urges listeners to confront sin head-on with honesty and humility. Jowett stresses the necessity of confession and repentance, reminding believers that God is faithful and just to forgive when we acknowledge our sins.
Sin
By J.C. Ryle0Understanding SinGrace and RedemptionISA 1:6JER 17:9MAT 5:21LUK 12:48ROM 5:12ROM 6:232CO 4:6EPH 2:3HEB 3:131JN 3:4J.C. Ryle emphasizes the critical importance of understanding sin as the foundation of Christian holiness. He argues that a clear view of sin is essential for grasping doctrines like justification and sanctification, as it reveals the true nature of human corruption inherited from Adam. Ryle warns against the deceitfulness of sin, which often leads individuals to underestimate its severity and their own guilt before God. He concludes that recognizing the depth of sin should lead to greater humility and a deeper appreciation for the grace of God found in Jesus Christ, who provides the remedy for our sinful condition.
Of the Nature, Aggravations, and Sad Effects of the Sin of Man.
By John Gill0The Nature of SinConsequences of DisobedienceGEN 3:16JHN 8:44ROM 5:12EPH 2:3COL 1:18JAS 2:101JN 3:4John Gill addresses the profound nature, aggravations, and tragic consequences of man's sin, emphasizing that it originated from doubt and disobedience to God. He highlights the severity of Adam's transgression, committed in the Garden of Eden, and the immediate repercussions, including the loss of original righteousness and the onset of guilt and shame. Gill explains that this sin not only affected Adam but also brought about a curse upon all humanity, leading to spiritual death and separation from God. The sermon underscores the gravity of sin as a fundamental breach of covenant with God, which has resulted in a pervasive corruption of human nature. Ultimately, Gill points to the necessity of Christ's redemptive work to restore what was lost through Adam's fall.
1 John 3:4
By John Gill0God's LawSinROM 3:20GAL 5:19JAS 2:101JN 3:4John Gill emphasizes that sin, in any form, represents a deliberate and persistent transgression of God's moral law, which is essential for a righteous life. He clarifies that while human laws may vary, true sin is defined by its opposition to God's commandments, which encompass our thoughts, words, and actions. Gill warns that a continuous pattern of sin not only brings about guilt and condemnation but also jeopardizes one's status as a child of God. He underscores that sin is ultimately an affront to God Himself, as it violates His holy and just nature. The sermon serves as a reminder of the seriousness of sin and the importance of aligning our lives with God's will.
Self-Exertion
By J.C. Ryle0SalvationPersonal ResponsibilityPRO 1:24MAT 11:12LUK 13:24JHN 10:9JHN 14:6EPH 3:12HEB 9:8JAS 5:202PE 3:91JN 3:4J.C. Ryle emphasizes the critical importance of personal responsibility in seeking salvation through the 'narrow door' as taught by Jesus. He warns that many will attempt to enter but will not succeed, urging listeners to make every effort to pursue their spiritual well-being without delay. Ryle describes the narrow door as the only path to forgiveness and eternal life, highlighting the necessity of diligence, faith, and urgency in the Christian journey. He calls for a serious reflection on one's spiritual state and encourages believers to actively share the message of salvation with others. The preacher's message serves as a reminder of the urgency of faith and the consequences of spiritual neglect.
The Prodigal Son
By C.I. Scofield0LUK 15:20JHN 3:16ROM 8:172CO 7:101JN 3:4C.I. Scofield delves into the parable of the prodigal son in Luke 15:11-24, emphasizing the father as the primary focus of the lesson, showcasing the essence of sin as rebellion against the Father's will, and highlighting the universal truth that self-will leads to suffering. The sermon explores the theme of a backslider's repentance and the immense joy of God the Father over a returning child. The heart of the lesson reveals a profound revelation of God's character through the father's unconditional love and forgiveness towards both the wayward prodigal and the self-righteous brother.
- Adam Clarke
- Jamieson-Fausset-Brown
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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.
Jamieson-Fausset-Brown Bible Commentary
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.
John Gill Bible Commentary
Whosoever committeth sin,.... This, in connection with what follows, is true of any sin, great or small, but here designs a course of sinning, a wilful, obstinate, persisting in sin: transgresseth also the law; not of man, unless the law of men is founded on, and agrees with the law of God, for sometimes to transgress the laws of men is no sin, and to obey them would be criminal; but the law of God, and that not the ceremonial law, which was now abolished, and therefore to neglect it, or go contrary to it, was not sinful; but the moral law, and every precept of it, which regards love to God or to our neighbour, and which may be transgressed in thought, word, and deed; and he that committeth sin transgresses it in one or all of these ways, of which the law accuses and convicts, and for it pronounces guilty before God, and curses and condemns; and this therefore is an argument against sinning, because it is against the law of God, which is holy, just, and good, and contains the good and acceptable, and perfect will of God, which is agreeable to his nature and perfections; so that sin is ultimately against God himself: for sin is a transgression of the law; and whatever is a transgression of the law is sin; the law requires a conformity of nature and actions to it, and where there is a want of either, it is a breach of it; it is concerned with the will and affections, the inclinations and desires of the mind, as well as the outward actions of life; concupiscence or lust is a violation of the law, as well as actual sin; and especially a course of sinning both in heart, lip, and life, is a continued transgression of it, and exposes to its curse and condemnation, and to the wrath of God; and is inconsistent with a true hope of being the sons and heirs of God: but then the transgression of what is not the law of God, whether the traditions of the elders among the Jews, or the ordinances of men among Papists, Pagans, and Turks, or any other, is no sin, nor should affect the consciences of men.
Matthew Henry Bible Commentary
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.
Tyndale Open Study Notes
3:4-10 This section discusses what it means to live a pure life (3:3). Being born into God’s family demands purification; a life of sin—a continual lack of purity—is evidence that someone is not really God’s child. Sin is incompatible with the new nature derived from the new birth. John wants believers to do what is right and thus demonstrate that they are joined to Christ and his righteousness. Those who are children of God do not make a practice of sinning, but this differs from the sort of “sinlessness” that the false teachers claimed (see 1:5-10 and corresponding study notes).