If abiding in God equals being a Christian, as many interpreters believe, this verse appears to contradict what John wrote in 1 John 1:8; 1 John 1:10. There he said that Christians sin (cf. 1 John 2:1; 1 John 2:15; 1 John 2:29; 1 John 3:12; 1 John 3:18; 1 John 5:16; 1 John 5:21). It also seems to contradict personal experience since genuine Christians do indeed sin. [source][source][source]
The key to understanding this statement, I believe, lies in the other terms that John used in the verse: "abides," "has seen," and "knows." John used these words throughout this epistle to refer to a believer who is walking in intimate fellowship with God ( 1 John 1:7; 1 John 2:3; 1 John 2:10). Still does this view not contradict what John said about the depravity of sinners, even Christian sinners ( 1 John 1:8)? I believe John was claiming that when a Christian walks in close fellowship with God he does not sin. The abiding believer never repudiates God"s authority over him by doing anything that resists God"s law or will while he is abiding in Christ. If he does, his fellowship with God suffers; He no longer "knows" God in that intimate sense. He no longer "sees" God because he has moved out of the light into darkness. [source][source][source]
"John is thus saying that (translating the Gr. literally) "everyone who lives in him (Jesus) does not sin"; and by this he means that an intimate and ongoing relationship with Christ (ho en auto menon, "the one who lives in him," using the present tense) precludes the practice of sin ..." [1][source]
There was no sin whatsoever in Jesus Christ ( 1 John 3:5). He consistently abode in (obeyed) the Father (cf. John 14:9). The Christian who consistently "abides" in a sinless Person does not sin ( 1 John 3:6). If we could abide in Christ without interruption, we would be sinless. Unfortunately we cannot do that. [source][source][source]
Some Christians have used this verse to support the theory that Christians are sinless and perfect. Scripture and experience contradict this position (e.g, 1 John 1:8-9; et al.). Others have used it to teach that a Christian does not habitually sin, but this too is contrary to experience and the same Scripture. Advocates of this second view usually support it with the present tense of the Greek verb (harmartanei) that they take to mean "keeps on sinning."[source]
"In modern times a popular expedient for dealing with the difficulties perceived in 1 John 3:6; 1 John 3:9 is to appeal to the use of the Greek present tense. It is then asserted that this tense necessitates a translation like, "Whoever has been born of God does not go on sinning," or, "does not continually sin." The inference to be drawn from such renderings is that, though the Christian may sin somewhat (how much is never specified!), he may not sin regularly or persistently. But on all grounds, whether linguistic or exegetical, the approach is indefensible. [source][source][source]
"As has been pointed out by more than one competent Greek scholar, the appeal to the present tense invites intense suspicion. No other text can be cited where the Greek present tense, unaided by qualifying words, can carry this kind of significance. Indeed, when the Greek writer or speaker wished to indicate that an action was, or was not, continual, there were special words to express this." [2][source]
"The perfect tense in Greek signifies a state of affairs. It is not concerned with the past occurrence of the event but with its reality, its existence." [3][source]
"The perfect tense here is not intended to categorize a person as either saved or unsaved, since even believers sin ( 1 John 1:8). Instead, the statement is intended to stigmatize all sin as the product, not only of not abiding, but also of ignorance and blindness toward God." [4][source]
If we were to translate 1 John 1:8 and 1 John 5:16, where the present tense also occurs, "do not continually have sin" and "continually sinning a sin" respectively, these verses would contradict 1 John 3:6. It would involve no self-deception to say that we do not continually have sin ( 1 John 1:8) since whoever is born of God does not continually sin ( 1 John 3:6). Furthermore if one born of God does not continually sin ( 1 John 3:1), how could a Christian see his brother Christian continually sinning ( 1 John 5:16)? Suppose we translated the present tense in John 14:6 the same way: "No one continually comes to the Father except through Me." This would imply that occasionally someone might come to God in another way. No orthodox translator would offer that as an acceptable rendering of John 14:6, and it is not acceptable in 1 John 3:6 either. [source][source][source]
". . . it is not surprising that commentators have attempted to water down John"s teaching to refer merely to the believer"s freedom from habitual sin. But we must not misinterpret the text for pastoral reasons. Properly interpreted, the text remains a source of comfort." [5][source]
Another view takes John to mean that no one who abides in Christ has the power to sin, or, to put it positively, Christians who abide in Him have the power not to sin. [6] Yet this is an idea that the reader must import into the verse. While it is true that Christians who abide in Christ have the power not to sin, this does not seem to be what John meant here. He seemed to link abiding and not sinning in a more direct cause and effect relationship. [source][source][source]1 John 3:4 sets forth the essential character of sin, 1 John 3:5 relates it to the person and work of Christ, and 1 John 3:6 relates it to the whole human race. [source][source][source]
Context Summary
1 John 3:1-12 - The Marks Of God's Children
This chapter opens with one of the astounding announcements of Scripture. Why God should have made us His children is incomprehensible, except to show forth the riches of His grace. See Ephesians 2:7. That such we are is certain, but how marvelous! Yet even greater wonders await us, for we are to be like Jesus our Lord. He is the type to which we are being conformed, and on the other side we shall awake in His likeness.
He is pure; such is the verdict of one who lived in the closest possible association with Him. We cannot think of Christ, or of the future to be spent with Him, without desiring purity above all. Ask Him to become in thee the fountain of purity! If He is thy constant study, the quality of His character will become thine. Presumptuous sin is impossible under such conditions. He will destroy the works of the devil in the individual and in the universe. That we are God's own children is proved by our integrity and love. They are the hallmark of God's ownership. [source]
Chapter Summary: 1 John 3
1He declares the singular love of God toward us, in making us his sons; 3who therefore ought obediently to keep his commandments; 11as also to love one another as brothers
Greek Commentary for 1 John 3:6
Sinneth not [ουχ αμαρτανει] Linear present (linear μενων menōn keeps on abiding) active indicative of αμαρτανω hamartanō “does not keep on sinning.” For μενω menō (abide) see 1 John 2:6; John 15:4-10. [source]
Whosoever sinneth [ο αμαρτανων] Present (linear) active articular participle like μενων menōn above, “the one who keeps on sinning” (lives a life of sin, not mere occasional acts of sin as αμαρτησας hamartēsas aorist active participle, would mean).Hath not seen him (ουχ εωρακεν αυτον ouch heōraken auton). Perfect active indicative of οραω horaō The habit of sin is proof that one has not the vision or the knowledge (εγνωκεν egnōken perfect active also) of Christ. He means, of course, spiritual vision and spiritual knowledge, not the literal sense of οραω horaō in John 1:18; John 20:29. [source]
Hath not seen him [ουχ εωρακεν αυτον] Perfect active indicative of οραω horaō The habit of sin is proof that one has not the vision or the knowledge (εγνωκεν egnōken perfect active also) of Christ. He means, of course, spiritual vision and spiritual knowledge, not the literal sense of οραω horaō in John 1:18; John 20:29. [source]
Abideth [] Compare John 15:4-10. To abide in Christ is more than to be in Him, since it represents a condition maintained by communion with God and by the habitual doing of His will. See on 1 John 2:6. [source]
Sinneth not [] John does not teach that believers do not sin, but is speaking of a character, a habit. Throughout the Epistle he deals with the ideal reality of life in God, in which the love of God and sin exclude each other as light and darkness. [source]
Seen - known [] The vision of Christ and the appropriation of what is seen. Rev., correctly, knoweth. [source]
Reverse Greek Commentary Search for 1 John 3:6
John 6:56Abideth in me and I in him [εν εμοι μενει καγω εν αυτωι] Added to the phrase in John 6:54 in the place of εχει ζωην αιωνιον echei zōēn aiōnion (has eternal life). The verb μενω menō (to abide) expresses continual mystical fellowship between Christ and the believer as in John 15:4-7; 1 John 2:6,1 John 2:27,1 John 2:28; 1 John 3:6,1 John 3:24; 1 John 4:12,1 John 4:16. There is, of course, no reference to the Lord‘s Supper (Eucharist), but simply to mystical fellowship with Christ. [source]
1 John 3:9Cannot [] See on 1 John 3:6. Conceived as a perfect ideal, life in God excludes the possibility of sin. Compare Romans 4 throughout. [source]
1 John 3:4Whosoever committeth sin [πᾶς ὁ ποιῶν τὴν ἁμαρτίαν] Rev., better, every one that doeth sin. See on 1 John 3:3, every man that hath, and note the frequent repetition of this form of expression in the present chapter. Compare πᾶς ὁ ἁμαρτάνων whosoeversinneth (1 John 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, 1 John 2:29. [source]
1 John 1:9Our sins [τὰς ἁμαρτίας] Sin is defined by John as ἀνομία, lawlessnessCompare Romans 6:19. A.V., transgression of the law (1 John 3:4). It may be regarded either as condition or as act; either with reference to the normal, divine ideal of manhood, or to an external law imposed upon man by God. Any departure from the normal ideal of man as created in God's image puts man out of true relation and harmony with his true self, and therefore with God and with his fellowman. He thus comes into false, abnormal relation with right, love, truth, and light. He walks in darkness and forfeits fellowship with God. Lawlessness is darkness, lovelessness, selfishness. This false principle takes shape in act. He doeth ( ποιεῖ ) or committeth sin. He doeth lawlessness ( τὴν ἀνομίαν ποιεῖ ; 1 John 3:4,1 John 3:8). He transgresses the words ( ῥήματα , John 17:8) of God, and His commandments ( ἐντολαί , 1 John 2:3) as included and expressed in His one word or message ( λόγος , 1 John 2:7,1 John 2:14). Similarly the verb ἁμαρτάνειν , to sin, may signify either to be sinful (1 John 3:6), or to commit sin (1 John 1:10). Sin, regarded both as principle and act, is designated by John by the term ἁμαρτία . The principle expressed in the specific acts is ἡ ἁμαρτία (John 1:29), which occurs in this sense in Paul, but not in the Synoptists, nor in Acts. Many of the terms used for sin by other New Testament writers are wanting in John; as ἀσέβεια ungodliness(see on Judges 1:14); ἀσεβεῖν tobe ungodly (2 Peter 2:6); παραβαίνειν totransgress; παράβασις transgression παραβάτης transgressor(see on Matthew 6:14; see on James 2:11); παρανομεῖν toact contrary to the law; παρανομία breachof law (see on Acts 23:3; see on 2 Peter 2:16); παράπτωμα trespass(see on Matthew 6:14). [source]
1 John 3:9His seed [σπερμα αυτου] God‘s seed, “the divine principle of life” (Vincent). Cf. John 1.And he cannot sin (και ου δυναται αμαρτανειν kai ou dunatai hamartanein). This is a wrong translation, for this English naturally means “and he cannot commit sin” as if it were και ου δυναται αμαρτειν kai ou dunatai hamartein or αμαρτησαι hamartēsai (second aorist or first aorist active infinitive). The present active infinitive αμαρτανειν hamartanein can only mean “and he cannot go on sinning,” as is true of αμαρτανει hamartanei in 1 John 3:8 and αμαρτανων hamartanōn in 1 John 3:6. For the aorist subjunctive to commit a sin see αμαρτητε hamartēte and αμαρτηι hamartēi in 1 John 2:1. A great deal of false theology has grown out of a misunderstanding of the tense of αμαρτανειν hamartanein here. Paul has precisely John‘s idea in Romans 6:1 επιμενωμεν τηι αμαρτιαι epimenōmen tēi hamartiāi (shall we continue in sin, present active linear subjunctive) in contrast with αμαρτησωμεν hamartēsōmen in Romans 6:15 (shall we commit a sin, first aorist active subjunctive). [source]
1 John 3:9And he cannot sin [και ου δυναται αμαρτανειν] This is a wrong translation, for this English naturally means “and he cannot commit sin” as if it were και ου δυναται αμαρτειν kai ou dunatai hamartein or αμαρτησαι hamartēsai (second aorist or first aorist active infinitive). The present active infinitive αμαρτανειν hamartanein can only mean “and he cannot go on sinning,” as is true of αμαρτανει hamartanei in 1 John 3:8 and αμαρτανων hamartanōn in 1 John 3:6. For the aorist subjunctive to commit a sin see αμαρτητε hamartēte and αμαρτηι hamartēi in 1 John 2:1. A great deal of false theology has grown out of a misunderstanding of the tense of αμαρτανειν hamartanein here. Paul has precisely John‘s idea in Romans 6:1 επιμενωμεν τηι αμαρτιαι epimenōmen tēi hamartiāi (shall we continue in sin, present active linear subjunctive) in contrast with αμαρτησωμεν hamartēsōmen in Romans 6:15 (shall we commit a sin, first aorist active subjunctive). [source]
3 John 1:11That which is evil [το κακον] “The bad,” as in Romans 12:21 (neuter singular abstract).But that which is good (αλλα το αγατον alla to agathon). “But the good.” As in Romans 12:21 again. Probably by the contrast between Diotrephes and Demetrius.He that doeth good Articular present active participle of αγατοποιεω agathopoieō late and rare verb, in contrast with ο κακοποιων ho kakopoiōn (old and common verb) as in Mark 3:4; Luke 6:9; 1 Peter 3:17.Is of God (εκ του τεου εστιν ek tou theou estin). As in 1 John 3:9.Hath not seen God As in 1 John 3:6. He does not say εκ του διαβολου ek tou diabolou as Jesus does in John 8:44, but he means it. [source]
3 John 1:11He that doeth good [ο αγατοποιων] Articular present active participle of αγατοποιεω agathopoieō late and rare verb, in contrast with ο κακοποιων ho kakopoiōn (old and common verb) as in Mark 3:4; Luke 6:9; 1 Peter 3:17.Is of God (εκ του τεου εστιν ek tou theou estin). As in 1 John 3:9.Hath not seen God As in 1 John 3:6. He does not say εκ του διαβολου ek tou diabolou as Jesus does in John 8:44, but he means it. [source]
3 John 1:11Hath not seen God [ουχ εωρακεν τον τεον] As in 1 John 3:6. He does not say εκ του διαβολου ek tou diabolou as Jesus does in John 8:44, but he means it. [source]
What do the individual words in 1 John 3:6 mean?
Anyone-inHimabidingnotsinssinninghas seenHimnorhas he knownHim
Greek Commentary for 1 John 3:6
Linear present (linear μενων menōn keeps on abiding) active indicative of αμαρτανω hamartanō “does not keep on sinning.” For μενω menō (abide) see 1 John 2:6; John 15:4-10. [source]
Present (linear) active articular participle like μενων menōn above, “the one who keeps on sinning” (lives a life of sin, not mere occasional acts of sin as αμαρτησας hamartēsas aorist active participle, would mean).Hath not seen him (ουχ εωρακεν αυτον ouch heōraken auton). Perfect active indicative of οραω horaō The habit of sin is proof that one has not the vision or the knowledge (εγνωκεν egnōken perfect active also) of Christ. He means, of course, spiritual vision and spiritual knowledge, not the literal sense of οραω horaō in John 1:18; John 20:29. [source]
Perfect active indicative of οραω horaō The habit of sin is proof that one has not the vision or the knowledge (εγνωκεν egnōken perfect active also) of Christ. He means, of course, spiritual vision and spiritual knowledge, not the literal sense of οραω horaō in John 1:18; John 20:29. [source]
Compare John 15:4-10. To abide in Christ is more than to be in Him, since it represents a condition maintained by communion with God and by the habitual doing of His will. See on 1 John 2:6. [source]
John does not teach that believers do not sin, but is speaking of a character, a habit. Throughout the Epistle he deals with the ideal reality of life in God, in which the love of God and sin exclude each other as light and darkness. [source]
The vision of Christ and the appropriation of what is seen. Rev., correctly, knoweth. [source]
Reverse Greek Commentary Search for 1 John 3:6
Added to the phrase in John 6:54 in the place of εχει ζωην αιωνιον echei zōēn aiōnion (has eternal life). The verb μενω menō (to abide) expresses continual mystical fellowship between Christ and the believer as in John 15:4-7; 1 John 2:6, 1 John 2:27, 1 John 2:28; 1 John 3:6, 1 John 3:24; 1 John 4:12, 1 John 4:16. There is, of course, no reference to the Lord‘s Supper (Eucharist), but simply to mystical fellowship with Christ. [source]
See on 1 John 3:6. Conceived as a perfect ideal, life in God excludes the possibility of sin. Compare Romans 4 throughout. [source]
Rev., better, every one that doeth sin. See on 1 John 3:3, every man that hath, and note the frequent repetition of this form of expression in the present chapter. Compare πᾶς ὁ ἁμαρτάνων whosoeversinneth (1 John 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, 1 John 2:29. [source]
A characteristic form of expression with John, containing “a reference to some who had questioned the application of a general principle in particular cases.” Here to some persons who had denied the practical obligation to moral purity involved in their hope. See 1 John 3:4, 1 John 3:6, 1 John 3:9, 1 John 3:10, 1 John 3:15, 1 John 3:23, 1 John 3:24; 1 John 4:7; 1 John 5:1, 1 John 5:4, 1 John 5:18; 2 John 1:9. [source]
To abide in God is a more common expression with John than to be in God, and marks an advance in thought. The phrase is a favorite one with John. See John 15:4sqq.; John 6:56; 1 John 2:24, 1 John 2:27, 1 John 2:28; 1 John 3:6, 1 John 3:24; 1 John 4:12sq.; 1 John 4:15sq. Bengel notes the gradation in the three phrases “to know Him, to be in Him, to abide in Him; knowledge, fellowship, constancy.” [source]
Sin is defined by John as ἀνομία, lawlessnessCompare Romans 6:19. A.V., transgression of the law (1 John 3:4). It may be regarded either as condition or as act; either with reference to the normal, divine ideal of manhood, or to an external law imposed upon man by God. Any departure from the normal ideal of man as created in God's image puts man out of true relation and harmony with his true self, and therefore with God and with his fellowman. He thus comes into false, abnormal relation with right, love, truth, and light. He walks in darkness and forfeits fellowship with God. Lawlessness is darkness, lovelessness, selfishness. This false principle takes shape in act. He doeth ( ποιεῖ ) or committeth sin. He doeth lawlessness ( τὴν ἀνομίαν ποιεῖ ; 1 John 3:4, 1 John 3:8). He transgresses the words ( ῥήματα , John 17:8) of God, and His commandments ( ἐντολαί , 1 John 2:3) as included and expressed in His one word or message ( λόγος , 1 John 2:7, 1 John 2:14). Similarly the verb ἁμαρτάνειν , to sin, may signify either to be sinful (1 John 3:6), or to commit sin (1 John 1:10). Sin, regarded both as principle and act, is designated by John by the term ἁμαρτία . The principle expressed in the specific acts is ἡ ἁμαρτία (John 1:29), which occurs in this sense in Paul, but not in the Synoptists, nor in Acts. Many of the terms used for sin by other New Testament writers are wanting in John; as ἀσέβεια ungodliness(see on Judges 1:14); ἀσεβεῖν tobe ungodly (2 Peter 2:6); παραβαίνειν totransgress; παράβασις transgression παραβάτης transgressor(see on Matthew 6:14; see on James 2:11); παρανομεῖν toact contrary to the law; παρανομία breachof law (see on Acts 23:3; see on 2 Peter 2:16); παράπτωμα trespass(see on Matthew 6:14). [source]
God‘s seed, “the divine principle of life” (Vincent). Cf. John 1.And he cannot sin (και ου δυναται αμαρτανειν kai ou dunatai hamartanein). This is a wrong translation, for this English naturally means “and he cannot commit sin” as if it were και ου δυναται αμαρτειν kai ou dunatai hamartein or αμαρτησαι hamartēsai (second aorist or first aorist active infinitive). The present active infinitive αμαρτανειν hamartanein can only mean “and he cannot go on sinning,” as is true of αμαρτανει hamartanei in 1 John 3:8 and αμαρτανων hamartanōn in 1 John 3:6. For the aorist subjunctive to commit a sin see αμαρτητε hamartēte and αμαρτηι hamartēi in 1 John 2:1. A great deal of false theology has grown out of a misunderstanding of the tense of αμαρτανειν hamartanein here. Paul has precisely John‘s idea in Romans 6:1 επιμενωμεν τηι αμαρτιαι epimenōmen tēi hamartiāi (shall we continue in sin, present active linear subjunctive) in contrast with αμαρτησωμεν hamartēsōmen in Romans 6:15 (shall we commit a sin, first aorist active subjunctive). [source]
This is a wrong translation, for this English naturally means “and he cannot commit sin” as if it were και ου δυναται αμαρτειν kai ou dunatai hamartein or αμαρτησαι hamartēsai (second aorist or first aorist active infinitive). The present active infinitive αμαρτανειν hamartanein can only mean “and he cannot go on sinning,” as is true of αμαρτανει hamartanei in 1 John 3:8 and αμαρτανων hamartanōn in 1 John 3:6. For the aorist subjunctive to commit a sin see αμαρτητε hamartēte and αμαρτηι hamartēi in 1 John 2:1. A great deal of false theology has grown out of a misunderstanding of the tense of αμαρτανειν hamartanein here. Paul has precisely John‘s idea in Romans 6:1 επιμενωμεν τηι αμαρτιαι epimenōmen tēi hamartiāi (shall we continue in sin, present active linear subjunctive) in contrast with αμαρτησωμεν hamartēsōmen in Romans 6:15 (shall we commit a sin, first aorist active subjunctive). [source]
“The bad,” as in Romans 12:21 (neuter singular abstract).But that which is good (αλλα το αγατον alla to agathon). “But the good.” As in Romans 12:21 again. Probably by the contrast between Diotrephes and Demetrius.He that doeth good Articular present active participle of αγατοποιεω agathopoieō late and rare verb, in contrast with ο κακοποιων ho kakopoiōn (old and common verb) as in Mark 3:4; Luke 6:9; 1 Peter 3:17.Is of God (εκ του τεου εστιν ek tou theou estin). As in 1 John 3:9.Hath not seen God As in 1 John 3:6. He does not say εκ του διαβολου ek tou diabolou as Jesus does in John 8:44, but he means it. [source]
Articular present active participle of αγατοποιεω agathopoieō late and rare verb, in contrast with ο κακοποιων ho kakopoiōn (old and common verb) as in Mark 3:4; Luke 6:9; 1 Peter 3:17.Is of God (εκ του τεου εστιν ek tou theou estin). As in 1 John 3:9.Hath not seen God As in 1 John 3:6. He does not say εκ του διαβολου ek tou diabolou as Jesus does in John 8:44, but he means it. [source]
As in 1 John 3:6. He does not say εκ του διαβολου ek tou diabolou as Jesus does in John 8:44, but he means it. [source]