KJV: He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil.
YLT: he who is doing the sin, of the devil he is, because from the beginning the devil doth sin; for this was the Son of God manifested, that he may break up the works of the devil;
Darby: He that practises sin is of the devil; for from the beginning the devil sins. To this end the Son of God has been manifested, that he might undo the works of the devil.
ASV: he that doeth sin is of the devil; for the devil sinneth from the beginning. To this end was the Son of God manifested, that he might destroy the works of the devil.
| ὁ | The [one] |
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Parse: Article, Nominative Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| ποιῶν | practicing |
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Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: ποιέω Sense: to make. |
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| τὴν | - |
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Parse: Article, Accusative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
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| ἁμαρτίαν | sin |
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Parse: Noun, Accusative Feminine Singular Root: ἁμαρτία Sense: equivalent to 264. |
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| διαβόλου | devil |
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Parse: Adjective, Genitive Masculine Singular Root: διάβολος Sense: prone to slander, slanderous, accusing falsely. |
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| ὅτι | because |
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Parse: Conjunction Root: ὅτι Sense: that, because, since. |
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| ἀρχῆς | [the] beginning |
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Parse: Noun, Genitive Feminine Singular Root: ἀρχή Sense: beginning, origin. |
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| διάβολος | devil |
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Parse: Adjective, Nominative Masculine Singular Root: διάβολος Sense: prone to slander, slanderous, accusing falsely. |
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| ἁμαρτάνει | has been sinning |
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Parse: Verb, Present Indicative Active, 3rd Person Singular Root: ἁμαρτάνω Sense: to be without a share in. |
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| τοῦτο | this [reason] |
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Parse: Demonstrative Pronoun, Accusative Neuter Singular Root: οὗτος Sense: this. |
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| ἐφανερώθη | was revealed |
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Parse: Verb, Aorist Indicative Passive, 3rd Person Singular Root: φανερόω Sense: to make manifest or visible or known what has been hidden or unknown, to manifest, whether by words, or deeds, or in any other way. |
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| Υἱὸς | Son |
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Parse: Noun, Nominative Masculine Singular Root: υἱός Sense: a son. |
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| τοῦ | - |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| Θεοῦ | of God |
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Parse: Noun, Genitive Masculine Singular Root: θεός Sense: a god or goddess, a general name of deities or divinities. |
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| ἵνα | so that |
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Parse: Conjunction Root: ἵνα Sense: that, in order that, so that. |
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| λύσῃ | He might destroy |
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Parse: Verb, Aorist Subjunctive Active, 3rd Person Singular Root: λύω Sense: to loose any person (or thing) tied or fastened. |
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| ἔργα | works |
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Parse: Noun, Accusative Neuter Plural Root: ἔργον Sense: business, employment, that which any one is occupied. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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Greek Commentary for 1 John 3:8
“He that keeps on doing sin” (the habit of sin). [source]
In spiritual parentage as Jesus said of the Pharisees in John 8:44. When one acts like the devil he shows that he is not a true child of God.Sinneth from the beginning (απ αρχης αμαρτανει ap' archēs hamartanei). Linear progressive present active indicative, “he has been sinning from the beginning” of his career as the devil. This is his normal life and those who imitate him become his spiritual children.That he might destroy Purpose clause with ινα hina and the first aorist active subjunctive of λυω luō This purpose (εις τουτο eis touto) Jesus had and has. There is eternal conflict, with final victory over Satan certain. [source]
Linear progressive present active indicative, “he has been sinning from the beginning” of his career as the devil. This is his normal life and those who imitate him become his spiritual children. [source]
Purpose clause with ινα hina and the first aorist active subjunctive of λυω luō This purpose (εις τουτο eis touto) Jesus had and has. There is eternal conflict, with final victory over Satan certain. [source]
See on 1 John 2:13. Compare John 8:44. “The devil made no one, he begot no one, he created no one; but whosoever imitates the devil, is, as it were, a child of the devil, through imitating, not through being born of him” (Augustine). [source]
The present tense indicates continuousness. He sinned in the beginning, and has never ceased to sin from the beginning, and still sinneth. [source]
For the first time in the Epistle. Hitherto the title has been the Son, or His Son. See on 1 John 1:7. [source]
Lit., dissolve, loosen. Compare Acts 27:41; Acts 13:43. “The works of the devil are represented as having a certain consistency and coherence. They show a kind of solid front. But Christ, by His coming, has revealed them in their complete unsubstantiality. He has 'undone' the seeming bonds by which they were held together” (Westcott). [source]
Reverse Greek Commentary Search for 1 John 3:8
Very suggestive, implying community of nature, as in John 8:42. Compare 1 John 3:8, 1 John 3:10. [source]
Literally, loosened. Wyc., undone. The word is characteristic of John. He uses it of the destruction of the temple (John 2:19); the breaking of the Sabbath (John 5:18); the violation of the law (John 7:23); the destruction of Satan's works (1 John 3:8), besides elsewhere in the physical sense. [source]
With evident allusion to the first word of Genesis. But John elevates the phrase from its reference to a point of time, the beginning of creation, to the time of absolute pre-existence before any creation, which is not mentioned until John 1:3. This beginning had no beginning (compare John 1:3; John 17:5; 1 John 1:1; Ephesians 1:4; Proverbs 8:23; Psalm 90:2). This heightening of the conception, however, appears not so much in ἀρχή , beginning, which simply leaves room for it, as in the use of ἦν , was, denoting absolute existence (compare εἰμί , I am, John 8:58) instead of ἐγένετο , came into being, or began to be, which is used in John 1:3, John 1:14, of the coming into being of creation and of the Word becoming flesh. Note also the contrast between ἀρχή , in the beginning, and the expression ἀπ ' ἀρχῆς , from the beginning, which is common in John's writings (John 8:44; 1 John 2:7, 1 John 2:24; 1 John 3:8) and which leaves no room for the idea of eternal pre-existence. “In Genesis 1:1, the sacred historian starts from the beginning and comes downward, thus keeping us in the course of time. Here he starts from the same point, but goes upward, thus taking us into the eternity preceding time” (Milligan and Moulton). See on Colossians 1:15. This notion of “beginning” is still further heightened by the subsequent statement of the relation of the Logos to the eternal God. The ἀρχή must refer to the creation - the primal beginning of things; but if, in this beginning, the Logos already was, then he belonged to the order of eternity. “The Logos was not merely existent, however, in the beginning, but was also the efficient principle, the beginning of the beginning. The ἀρχή (beginning ), in itself and in its operation dark, chaotic, was, in its idea and its principle, comprised in one single luminous word, which was the Logos. And when it is said the Logos was in this beginning, His eternal existence is already expressed, and His eternal position in the Godhead already indicated thereby” (Lange). “Eight times in the narrative of creation (in Genesis) there occur, like the refrain of a hymn, the words, And God said. John gathers up all those sayings of God into a single saying, living and endowed with activity and intelligence, from which all divine orders emanate: he finds as the basis of all spoken words, the speaking Word ” (Godet). [source]
Certainly they can “understand” It was like a bombshell in spite of the preliminary preparation. Your will to do Present active indicative of τελω thelō and present active infinitive, “Ye wish to go on doing.” This same idea Jesus presents in Matthew 13:38 (the sons of the evil one, the devil) and Matthew 23:15 (twofold more a son of Gehenna than you). See also 1 John 3:8 for “of the devil” He even called them “broods of vipers” as Jesus did later (Matthew 12:34). A murderer Old and rare word (Euripides) from αντρωπος anthrōpos man, and κτεινω kteinō to kill. In N.T. only here and 1 John 3:15. The Jews were seeking to kill Jesus and so like their father the devil. Stood not in the truth Since ουκ ouk not ουχ ouch is genuine, the form of the verb is εστεκεν esteken the imperfect of the late present stem στηκω stēkō (Mark 11:25) from the perfect active εστηκα hestēka (intransitive) of ιστημι histēmi to place. No truth in him Inside him or outside (environment). The devil and truth have no contact. When he speaketh a lie Indefinite temporal clause with οταν hotan and the present active subjunctive of λαλεω laleō But note the article το to “Whenever he speaks the lie,” as he is sure to do because it is his nature. Hence “he speaks out of his own” For he is a liar Old word for the agent in a conscious falsehood See 1 John 1:10; Romans 3:4. Common word in John because of the emphasis on αλητεια alētheia (truth). And the father thereof (και ο πατηρ αυτου kai ho patēr autou). Either the father of the lie or of the liar, both of which are true as already shown by Jesus. Autou in the genitive can be either neuter or masculine. Westcott takes it thus, “because he is a liar and his father (the devil) is a liar,” making “one,” not the devil, the subject of “whenever he speaks,” a very doubtful expression. [source]
Present active indicative of τελω thelō and present active infinitive, “Ye wish to go on doing.” This same idea Jesus presents in Matthew 13:38 (the sons of the evil one, the devil) and Matthew 23:15 (twofold more a son of Gehenna than you). See also 1 John 3:8 for “of the devil” He even called them “broods of vipers” as Jesus did later (Matthew 12:34). A murderer Old and rare word (Euripides) from αντρωπος anthrōpos man, and κτεινω kteinō to kill. In N.T. only here and 1 John 3:15. The Jews were seeking to kill Jesus and so like their father the devil. Stood not in the truth Since ουκ ouk not ουχ ouch is genuine, the form of the verb is εστεκεν esteken the imperfect of the late present stem στηκω stēkō (Mark 11:25) from the perfect active εστηκα hestēka (intransitive) of ιστημι histēmi to place. No truth in him Inside him or outside (environment). The devil and truth have no contact. When he speaketh a lie Indefinite temporal clause with οταν hotan and the present active subjunctive of λαλεω laleō But note the article το to “Whenever he speaks the lie,” as he is sure to do because it is his nature. Hence “he speaks out of his own” For he is a liar Old word for the agent in a conscious falsehood See 1 John 1:10; Romans 3:4. Common word in John because of the emphasis on αλητεια alētheia (truth). And the father thereof (και ο πατηρ αυτου kai ho patēr autou). Either the father of the lie or of the liar, both of which are true as already shown by Jesus. Autou in the genitive can be either neuter or masculine. Westcott takes it thus, “because he is a liar and his father (the devil) is a liar,” making “one,” not the devil, the subject of “whenever he speaks,” a very doubtful expression. [source]
More correctly, was manifested. The verb is used John 1:2; Hebrews 9:26; 1 Peter 1:20; 1 John 3:5, 1 John 3:8, of the historical manifestation of Christ; and of the future coming of Christ in Colossians 3:4; 1 Peter 5:4; 1 John 3:2. [source]
First aorist (ingressive) passive participle of πανεροω phaneroō referring to the Incarnation in contrast with the preexistence of Christ (cf. John 1:31; 1 John 3:5, 1 John 3:8). [source]
This precise curious phrase occurs in John 17:24 in the Saviour‘s mouth of his preincarnate state with the Father as here and in Ephesians 1:4. We have απο καταβολης κοσμου apo katabolēs kosmou in Matthew 25:34 The preincarnate Messiah appears in the counsels of God also in 1 Corinthians 2:7; Colossians 1:26.; Ephesians 1:9.; Ephesians 3:9-11; Romans 16:25; 1 Timothy 1:9.But was manifested (πανερωτεντος δε phanerōthentos de). First aorist (ingressive) passive participle of πανεροω phaneroō referring to the Incarnation in contrast with the preexistence of Christ (cf. John 1:31; 1 John 3:5, 1 John 3:8).At the end of the times Like επ εσχατου των ημερων ep' eschatou tōn hēmerōn (Hebrews 1:2). The plural χρονοι chronoi doubtless referring to successive periods in human history until the fullness of the time came (Galatians 4:4).For your sake (δι υμας di' humās). Proof of God‘s love, not of their desert or worth (Acts 17:30.; Hebrews 11:39.). [source]
See on John 21:1. Including Christ's whole life on earth and its consequences. The idea of manifestation here assumes the fact of a previous being. John various terms to describe the incarnation. He conceives it with reference to the Father, as a sending, a mission. Hence ὁ πέμψας με Hethat sent me (John 4:34; John 6:38; John 9:4; John 12:44, etc.): ὁ πέμψας με πατήρ theFather that sent me (John 5:37; John 8:18; John 12:49, etc.): with the verb ἀποστέλλω tosend as an envoy, with a commission; God sent ( ἀπέστειλεν ) His Son (John 3:17; John 10:36; 1 John 4:10; compare John 6:57; John 7:29; John 17:18). With reference to the Son, as a coming, regarded as a historic fact and as an abiding fact. As a historic event, He came ( ἧλθεν , John 1:11); this is He that came ( ὁ ἐλθὼν , 1 John 5:6). Came forth ( ἐξῆλθον ; John 8:42; John 16:27, John 16:28; John 17:8). As something abiding in its effects, am come, hath come, is come, marked by the perfect tense: Light is come ( ἐλήλυθεν , John 3:19). Jesus Christ is come ( ἐληλυθότα , 1 John 4:2). Compare John 5:43; John 12:46; John 18:37). In two instances with ἥκω Iam come, John 8:42; 1 John 5:20. Or with the present tense, as describing a coming realized at the moment: whence I come ( ἔρχομαι , John 8:14); compare John 14:3, John 14:18, John 14:28; also Jesus Christ coming ( ἐρχόμενον , 2 John 1:7). With reference to the form: in flesh ( σάρξ ). See John 1:14; 1 John 4:2; 2 John 1:7. With reference to men, Christ was manifested (1 John 1:2; 1 John 3:5, 1 John 3:8; John 1:31; John 21:1, John 21:14).|To take away ( ἵνα ἄρῃ )|See on John 1:29.|Our sins ( τὰς ἁμαρτίας ἡμῶν )|Omit ἡυῶν ourCompare John 1:29, τὴν ἁμαρτίαν , the sin. The plural here regards all that is contained in the inclusive term the sin: all manifestations or realizations of sin.|In Him is no sin ( ἁμαρτία ἐν αὐτῷ οὐκ ἔστιν )|Lit., in Him sin is not. He is essentially and forever without sin. Compare John 7:18.| [source]
See on wickedness, Mark 7:22; see on evils, Luke 3:19; see on evil spirits, Luke 7:21. The prince of darkness is styled by John ὁ διάβολος thefalse accuser (John 8:44; John 13:2; 1 John 3:8, 1 John 3:10. See on Matthew 4:1): ὁ Σατανᾶς Satanthe adversary (John 13:27; compare ὁ κατήγωρ theaccuser, properly, in court, Revelation 12:10): ὁ πονηρός theevil one (John 17:15; 1 John 2:13, 1 John 2:14; 1 John 3:12; 1 John 5:18, 1 John 5:19): ὁ ἄρχων τοῦ κόσμου τούτου theruler of this world (John 12:31; John 14:30; John 16:11). Note the abrupt introduction of the word here, as indicating something familiar. [source]
See 1 John 1:1 as explaining this crisp description of the Word of life (cf. John 1:1-18).Young men (νεανισκοι neaniskoi). The younger element in contrast to the fathers, full of vigor and conflict and victory.Ye have overcome the evil one Perfect active indicative of νικαω nikaō a permanent victory after conflict. The masculine article τον ton shows that the prince of darkness is the one defeated in this struggle, the devil plain in 1 John 3:8, 1 John 3:10 (John 8:44; John 13:2). [source]
Perfect active indicative of νικαω nikaō a permanent victory after conflict. The masculine article τον ton shows that the prince of darkness is the one defeated in this struggle, the devil plain in 1 John 3:8, 1 John 3:10 (John 8:44; John 13:2). [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]
Omit Christ. The human name, Jesus, shows that His blood is available for man. The divine name, His Son, shows that it is efficacious. I shall be rendering a service to students of John's Epistles by giving, in a condensed form, Canon Westcott's note, classifying the several names of our Lord and their uses in the Epistles. The name in John, as in the Bible elsewhere, has two distinct, but closely connected meanings. -DIVIDER- -DIVIDER- 1. The Revelation of the Divine Being by a special title. -DIVIDER- -DIVIDER- 2. The whole sum of the manifold revelations gathered up so as to form one supreme revelation. -DIVIDER- -DIVIDER- The latter sense is illustrated in 3 John 1:7, where “the name” absolutely includes the essential elements of the Christian creed, the complete revelation of Christ's work in relation to God and man. Compare John 20:31; Acts 5:41. -DIVIDER- -DIVIDER- In 1 John 2:12, the term is more limited, referring to Christ as He lived on earth and gave Himself for “the brethren.” In 1 John 3:23; 1 John 5:13, the exact sense is defined by what follows. -DIVIDER- -DIVIDER- -DIVIDER- Actual Names Used. -DIVIDER- -DIVIDER- (I.) His Son Jesus Christ. 1 John 1:3; 1 John 3:23; 1 John 5:20. The divine antecedent is differently described in each case, and the difference colors the phrase. In 1 John 1:2-3, the Father (compare 1John href="/desk/?q=1jo+3:23&sr=1">1 John 3:23, God. In 1 John 5:20, He that is true. Thus the sonship of Christ is regarded in relation to God as Father, as God, and as satisfying the divine ideal which man is able to form. The whole phrase, His Son Jesus Christ, includes the two elements of the confessions which John makes prominent. -DIVIDER- -DIVIDER- 1. Jesus is the Son of God (John 4:15; John 5:5). -DIVIDER- -DIVIDER- 2. Jesus is the Christ (John 2:22; John 5:1). -DIVIDER- -DIVIDER- -DIVIDER- The constituents of the compressed phrase are all used separately by John. -DIVIDER- -DIVIDER- (1.) Jesus. 1 John 2:22; 1 John 5:1; 1 John 4:3(where the correct reading omits Christ). The thought is that of the Lord in His perfect historic humanity. -DIVIDER- -DIVIDER- (2.) Christ. 2 John 1:9. Pointing to the preparation made under the old covenant. -DIVIDER- -DIVIDER- (3). Jesus Christ. 1 John 2:1; 1 John 5:6; 2 John 1:7. Combining the ideas of true humanity and messianic position. -DIVIDER- -DIVIDER- In 1 John 4:15, the reading is doubtful: Jesus or Jesus Christ. -DIVIDER- -DIVIDER- On 1 John 4:2, see note. -DIVIDER- -DIVIDER- (4.) The Son. 1 John 2:22, 1 John 2:23, 1 John 2:24; 1 John 4:14; 1 John 5:12. The absolute relation of Sonship to Fatherhood. -DIVIDER- -DIVIDER- (5.) The Son of God. 1 John 3:8; 1 John 5:10, 1 John 5:12, 1 John 5:13, 1 John 5:20. Compare His Son (1 John 4:10; 1 John 5:9), where the immediate antecedent is ὁ Θεός Godand 1 John 5:18, He that was begotten of God. Combination of the ideas of Christ's divine dignity and divine sonship. -DIVIDER- -DIVIDER- (6.) Jesus His (God's) Son. 1 John 1:7. Two truths. The blood of Christ is available and efficacious. -DIVIDER- -DIVIDER- (7). His (God's) Son, His only Son. 1 John 4:9. The uniqueness of the gift is the manifestation of love. -DIVIDER- -DIVIDER- The Son in various forms is eminently characteristic of the First and Second Epistles, in which it occurs more times than in all Paul's Epistles. -DIVIDER- -DIVIDER- Κύριος Lordis not found in the Epistles (omit from 2 John 1:3), but occurs in the Gospel, and often in Revelation. -DIVIDER- -DIVIDER- -DIVIDER- The expression, the blood of Jesus His Son, is chosen with a profound insight. Though Ignatius uses the phrase blood of God yet the word blood is inappropriate to the Son conceived in His divine nature. The word Jesus brings out His human nature, in which He assumed a real body of flesh and blood, which blood was shed for us.Cleanseth ( καθαρίζει )See on Mark 7:19. Not only forgives but removes. Compare Titus 2:14; Hebrews 9:13sq.; Hebrews 9:22sq.; Ephesians 5:26sq.; Matthew 5:8; 1 John 3:3. Compare also 1 John 1:9, where, forgive ( ἀφῇ ) and cleanse ( καθαρίσῃ ) occur, with an obvious difference of meaning. Note the present tense cleanseth. The cleansing is present and continuous. Alexander (Bishop of Derry) cites a striking passage from Victor Hugo (“Le Parricide”). The usurper Canute, who has had a share in his father's death, expiring after a virtuous and glorious reign, walks towards the light of heaven. But first he cuts with his sword a shroud of snow from the top of Mt. Savo. As he advances towards heaven, a cloud forms, and drop by drop his shroud is soaked with a rain of blood.All sin ( πάσης ἁμαρτίας )The principle of sin in all its forms and manifestations; not the separate manifestations. Compare all joy (James 1:2); all patience (2 Corinthians 7:12); all wisdom (Ephesians 1:8); all diligence (2 Peter 1:5). [source]
Linear present active indicative as in 1 John 3:4 like αμαρτανει hamartanei in 1 John 3:8. The child of God does not have the habit of sin. [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]