1 John 3:4

King James Version (KJV)

Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law.

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.

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Albert Barnes
Notes on the Whole Bible

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 1 John 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, 1 John 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, 1 John 3:4;

(b)the very object of the coming of Christ was to deliver people from sin, 1 John 3:5;

(c)those who are true Christians do not habitually sin, 1 John 3:6;

(d)those who sin cannot be true Christians, but are of the devil, 1 John 3:8; and,

(e)he who is born of God has a germ or principle of true piety in him, and cannot sin, 1 John 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, 1 John 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 anomianSin 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 anomiaThis word occurs in the New Testament only in the following places: Matthew 7:23; Matthew 13:41; Matthew 23:28; Matthew 24:12; Romans 4:7; Romans 6:19; 2 Thessalonians 2:7; Titus 2:14; Hebrews 1:9; Hebrews 8:12; Hebrews 10:17, in all which places it is rendered “iniquity” and “iniquities;” in 2 Corinthians 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 Romans 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.

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Matthew Henry
Concise Bible Commentary

The sons of God know that their Lord is of purer eyes than to allow any thing unholy and impure to dwell with him. It is the hope of hypocrites, not of the sons of God, that makes allowance for gratifying impure desires and lusts. May we be followers of him as his dear children, thus show our sense of his unspeakable mercy, and express that obedient, grateful, humble mind which becomes us. Sin is the rejecting the Divine law. In him, that is, in Christ, was no sin. All the sinless weaknesses that were consequences of the fall, he took; that is, all those infirmities of mind or body which subject man to suffering, and expose him to temptation. But our moral infirmities, our proneness to sin, he had not. He that abides in Christ, continues not in the practice of sin. Renouncing sin is the great proof of spiritual union with, continuance in, and saving knowledge of the Lord Christ. Beware of self-deceit. He that doeth righteousness is righteous, and to be a follower of Christ, shows an interest by faith in his obedience and sufferings. But a man cannot act like the devil, and at the same time be a disciple of Christ Jesus. Let us not serve or indulge what the Son of God came to destroy. To be born of God is to be inwardly renewed by the power of the Spirit of God. Renewing grace is an abiding principle. Religion is not an art, a matter of dexterity and skill, but a new nature. And the regenerate person cannot sin as he did before he was born of God, and as others do who are not born again. There is that light in his mind, which shows him the evil and malignity of sin. There is that bias upon his heart, which disposes him to loathe and hate sin. There is the spiritual principle that opposes sinful acts. And there is repentance for sin, if committed. It goes against him to sin with forethought. The children of God and the children of the devil have their distinct characters. The seed of the serpent are known by neglect of religion, and by their hating real Christians. He only is righteous before God, as a justified believer, who is taught and disposed to righteousness by the Holy Spirit. In this the children of God are manifest, and the children of the devil. May all professors of the gospel lay these truths to heart, and try themselves by them.

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SDA Bible Commentary (limited)
Volume 1-7

4. Whosoever. John states the opposite case with enough variation to make it add to, as well as confirm, his previous statement: all having the hope purify themselves; all doing the sin, do also lawlessness.

Sin. Gr. hamartia, “a failing to hit the mark,” “a wrong deed,” “a sin,” from hamartanÅÂ, “to miss the mark,” “to err,” “to do wrong,” “to go wrong,” “to sin,” and is a word used in the Bible for the act of wandering from the law of God, of violating moral law. Specifically, hamartia is a violation of divinely given moral law. The word can also refer to the principle and power that causes one to commit sin (see on Rom. 5:12), but here John is obviously referring to the evil deed itself.

The Greek reads literally, “the sin.” It does not appear, however, that John is referring to any particular sin, neither does the context identify “the sin,” but the use of the definite article suggests that the writer is speaking of all types of sin as one sin, the sin that causes separation between God and man (cf. Isa. 59:2).

Transgresseth also the law. Literally, “also the lawlessness doeth.” The KJV reading is a rather free rendering of the Greek. “Lawlessness” is the translation of the Gr. anomia (“lack of conformity with law,” “lawlessness”) derived from a-, “without,” and nomos, “law” (see on Matt. 7:23; Rom. 6:19; 2 Thess. 2:3, 7). By linking anomia with hamartia the apostle emphasizes the close connection between sin and lawlessness. With his customary clarity he makes this doubly clear by restating the fact in the phrase that follows.

For sin is the transgression of the law. Literally, “and the sin is the lawlessness.” The use of the article with each noun makes them interchangeable: all sin is lawlessness, and all lawlessness is sin. In his usual simple and penetrating way John lays bare the true character of sin. He states that sin is disregard of the law, that is, the law of God. For definitions of “law” see on Prov. 3:1; Matt. 5:17; Rom 2:12; 3:19. God formulated laws to guide men, to enable them to enjoy life fully, to save them from evil, and to preserve them for good (see on Ex. 20:1).

The law of God is a transcript of the character of God. Jesus came to reveal to men the character of His Father. He is therefore the law amplified and demonstrated. If men wish to order their lives in harmony with the law of God, they must look to Jesus and copy His life. The law may be briefly summarized in the following words, “be like God,” or “be like Jesus.” The transformation of men’s characters after the divine similitude is the great purpose of the plan of salvation. The law reveals the character of God and of Christ; the plan of salvation provides enabling grace for the attainment of every virtue.

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Ellen G. White
Fundamentals of Christian Education, 385

The lesson book, the Bible, contains the instruction of the character they must have, the moral excellence of character which must be cultivated, which God and heaven require. “Blessed are the pure in heart: for they shall see God.” “Follow peace with all men, and holiness, without which no man shall see the Lord.” “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. And every man that hath this hope in him purifieth himself, even as He is pure. Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. And ye know that He was manifested to take away our sins; and in Him is no sin.” FE 385.1

This all-important knowledge is to be kept before children and youth, not in an arbitrary, dictatorial manner, but as divine disclosures, which are of the highest value to secure their present peace, quietude, and rest of mind in this present world of turmoil and strife, and as a preparation for the future, eternal life in the kingdom of God, where they shall see God, and know God and Jesus Christ, who gave His precious life to redeem them. FE 385.2

Christ came in the form of humanity to live the law of God. He was the word of life. He came to be the gospel of salvation to the world, and to fulfil every specification of the law. Jesus is the word, the guidebook, which must be received and obeyed in every particular. How necessary that this mine of truth be explored, and the precious treasures of truth be discovered and secured as rich jewels. The incarnation of Christ, His divinity, His atonement, His wonderful life in heaven as our advocate, the office of the Holy Spirit,—all these living, vital themes of Christianity are revealed from Genesis to Revelation. The golden links of truth form a chain of evangelical truth, and the first, and staple, is found in the great teachings of Christ Jesus. Why, then, should not the Scriptures be ennobled and exalted in every school in our land? How little children are educated to study the Bible as the word of God, and feed upon its truths, which are the flesh and blood of the Son of God! “Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you. Whoso eateth My flesh, and drinketh My blood [that is, continues to receive the words of Christ, and practice them], hath eternal life; and I will raise him up at the last day. For My flesh is meat indeed, and My blood is drink indeed. He that eateth My flesh, and drinketh My blood, dwelleth in Me, and I in him.” “And he that keepeth His commandments dwelleth in Him, and He in him. And hereby we know that He abideth in us, by the Spirit which He hath given us.” FE 385.3

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Ellen G. White
Counsels to Parents, Teachers, and Students, 169

Teach the youth that sin in any line is defined in the Scriptures as “transgression of the law.” 1 John 3:4.... Teach them in simple language that they must be obedient to their parents and give their hearts to God. Jesus Christ is waiting to accept and bless them if they will only come to Him and ask Him to pardon all their transgressions and take away their sins. And when they ask Him to pardon all their transgressions they must believe that He does it. CT 169.1

God wants every child of tender age to be His child, to be adopted into His family. Young though they may be, the youth may be members of the household of faith and have a most precious experience. They may have hearts that are tender and ready to receive impressions that will be lasting. They may have their hearts drawn out in confidence and love for Jesus, and live for the Saviour. Christ will make them little missionaries. The whole current of their thought may be changed, so that sin will not appear a thing to be enjoyed, but to be shunned and hated. CT 169.2

Small children, as well as those who are older, will be benefited by this instruction; and in thus simplifying the plan of salvation, the teachers will receive as great blessings as those who are taught. The Holy Spirit of God will impress the lessons upon the receptive minds of the children, that they may grasp the ideas of Bible truth in their simplicity. And the Lord will give an experience to these children in missionary lines; He will suggest to them lines of thought that even the teachers did not have. The children who are properly instructed will be witnesses to the truth. CT 169.3

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Ellen G. White
Evangelism, 372

When the Former Baptism Does Not Satisfy—There are many at the present day who have unwittingly violated one of the precepts of God's law. When the understanding is enlightened, and the claims of the fourth commandment are urged upon the conscience, they see themselves sinners in the sight of God. “Sin is the transgression of the law” and “he that shall offend on one point is guilty of all.” Ev 372.1

The honest seeker after truth will not plead ignorance of the law as an excuse for transgression. Light was within his reach. God's Word is plain, and Christ has bidden him search the Scriptures. He reveres God's law as holy, just, and good, and he repents of his transgression. By faith he pleads the atoning blood of Christ, and grasps the promise of pardon. His former baptism does not satisfy him now. He has seen himself a sinner, condemned by the law of God. He has experienced anew a death to sin, and he desires again to be buried with Christ by baptism, that he may rise to walk in newness of life. Such a course is in harmony with the example of Paul in baptizing the Jewish converts. That incident was recorded by the Holy Spirit as an instructive lesson for the church.—Sketches from the Life of Paul, 133 (1883). Ev 372.2

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Ellen G. White
Gospel Workers 1915, 170

Ministers should present the truth in a clear, simple manner. There are among their hearers many who need a plain explanation of the steps requisite in conversion. The great masses of the people are more ignorant on this point than is supposed. Among graduates from college, eloquent orators, able statesmen, men in high positions of trust, there are many who have given their powers to other matters, and have neglected the things of greatest importance. When such men form part of a congregation, the speaker often strains every power to preach an intellectual discourse, and fails to reveal Christ. He does not show that sin is the transgression of the law. He does not make plain the plan of salvation. That which would have touched the hearts of his hearers, would have been to point them to Christ dying to bring redemption within their reach. GW 170.1

*****

Revivals—When the Lord works through human instrumentalities, when men are moved with power from on high, Satan leads his agents to cry, “Fanaticism!” and to warn people not to go to extremes. Let all be careful how they raise this cry; for though there is counterfeit coin, this does not lower the value of that which is genuine. Because there are spurious revivals and spurious conversions, it does not follow that all revivals are to be held in suspicion. Let us not show the contempt manifested by the Pharisees when they said, “This man receiveth sinners.” [Luke 15:2.] GW 170.2

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committeth

transgresseth