3:1 What manner of love (\potapˆn agapˆn\). Qualitative interrogative as in 2Pe 3:11; Mt 8:27. Only here in John's writings. Originally of what country or race. Hath bestowed (\ded“ken\). Perfect active indicative of \did“mi\, state of completion, "the endowment of the receiver" (Vincent). That we should be called (\hina klˆth“men\). Sub-final use of \hina\ with the first aorist passive subjunctive of \kale“\, to call or name, as in Mt 2:23. Children (\tekna\). As in Joh 1:12 and with an allusion to \gegennˆtai\ in 2:29 in an effort "to restore the waning enthusiasm of his readers, and to recall them to their first love" (Brooke). And such we are (\kai esmen\). "And we are." A parenthetical reflection characteristic of John (\kai nun estin\ in Joh 5:25 and \kai ouk eisin\ in Re 2:2; 3:9) omitted by Textus Receptus, though, in the old MSS. Because it knew him not (\hoti ouk egn“ auton\). Second aorist active indicative of \gin“sk“\, precisely the argument in Joh 15:18f.

3:2 Now (\nun\). Without waiting for the \parousia\ or second coming. We have a present dignity and duty, though there is greater glory to come. It is not yet made manifest (\oup“ ephaner“thˆ\). First aorist passive indicative of \phanero“\. For the aorist indicative with \oup“\ with a future outlook Brooke notes Mr 11:2; 1Co 8:2; Heb 12:4; Re 17:10,12. What we shall be (\ti esometha\). Not \tines\ (who), but \ti\ (what) neuter singular predicate nominative. "This _what_ suggests something unspeakable, contained in the likeness of God" (Bengel). If he shall be manifested (\ean phaner“thˆi\). As in 2:28, which see. The subject may be Christ as in verse 9, or the future manifestation just mentioned. Either makes sense, probably "it" here better than "he." Like him (\homoioi aut“i\). \Aut“i\ is associative instrumental case after \homoioi\. This is our destiny and glory (Ro 8:29), to be like Jesus who is like God (2Co 4:6). We shall see him even as he is (\opsometha auton kath“s estin\). Future middle indicative of \hora“\. The transforming power of this vision of Christ (1Co 13:12) is the consummation of the glorious process begun at the new birth (2Co 3:18).

3:3 Set on him (\ep' aut“i\). Resting upon (\epi\) with locative rather than \eis\, looking to, Ac 24:15. That is upon Christ (Brooke), upon God (D. Smith), upon God in Christ (Westcott). Purifieth himself (\hagnizei heauton\). Present active indicative of \hagniz“\, old verb, from \hagnos\ (pure from contamination), used of ceremonial purifications (Joh 11:55; Ac 21:24,26 as in Ex 19:10) and then of personal internal cleansing of heart (Jas 4:8), soul (1Pe 1:22), self (here). Cf. Php 2:12f. the work of both God and man. As he is pure (\kath“s ekeinos hagnos estin\). As in 2:6; 3:9 \ekeinos\ (emphatic demonstrative) refers to Christ. Christ can be termed \hagnos\ "in virtue of the perfection of his humanity" (Westcott). Our destiny is to be conformed to the image of God in Christ (Ro 8:29).

3:4 Sin is lawlessness (\hˆ hamartia estin hˆ anomia\). The article with both subject and predicate makes them coextensive and so interchangeable. Doing sin is the converse of doing righteousness (2:29). The present active participle (\poi“n\) means the habit of doing sin.

3:5 He (\ekeinos\). As in verse 3; Joh 1:18. Was manifested (\ephaner“thˆ\). Same form as in verse 2, but here of the Incarnation as in Joh 21:1, not of the second coming (1Jo 2:28). To take away sins (\hina tas hamartias arˆi\). Purpose clause with \hina\ and first aorist active subjunctive of \air“\ as in Joh 1:29. In Isa 53:11 we have \anapher“\ for bearing sins, but \air“\ properly means to lift up and carry away (Joh 2:16). So in Heb 10:4 we find \aphaire“\ and Heb 10:11 \periaire“\, to take away sins completely (the complete expiation wrought by Christ on Calvary). The plural \hamartias\ here, as in Col 1:14, not singular (collective sense) \hamartian\ as in Joh 1:29. And in him is no sin (\kai hamartia en aut“i ouk estin\). "And sin (the sinful principle) in him is not." As Jesus had claimed about himself (Joh 7:18; 8:46) and as is repeatedly stated in the N.T. (2Co 5:21; Heb 4:15; 7:26; 9:13).

3:6 Sinneth not (\ouch hamartanei\). Linear present (linear \men“n\, keeps on abiding) active indicative of \hamartan“\, "does not keep on sinning." For \men“\ (abide) see 2:6; Joh 15:4-10. Whosoever sinneth (\ho hamartan“n\). Present (linear) active articular participle like \men“n\ above, "the one who keeps on sinning" (lives a life of sin, not mere occasional acts of sin as \hamartˆsas\, aorist active participle, would mean). Hath not seen him (\ouch he“raken auton\). Perfect active indicative of \hora“\. The habit of sin is proof that one has not the vision or the knowledge (\egn“ken\, perfect active also) of Christ. He means, of course, spiritual vision and spiritual knowledge, not the literal sense of \hora“\ in Joh 1:18; 20:29.

3:7 Let no man lead you astray (\mˆdeis planƒt“ humas\). Present active imperative of \plana“\, "let no one keep on leading you astray." See 1:8; 2:26. Break the spell of any Gnostic charmer. He that doeth righteousness (\ho poi“n tˆn dikaiosunˆn\). "He that keeps on doing (present active participle of \poie“\) righteousness." For this idiom with \poie“\ see 1:6;

3:4. He (\ekeinos\). Christ as in verse 5.

3:8 He that doeth sin (\ho poi“n tˆn hamartian\). "He that keeps on doing sin" (the habit of sin). Of the devil (\ek tou diabolou\). In spiritual parentage as Jesus said of the Pharisees in Joh 8:44. When one acts like the devil he shows that he is not a true child of God. Sinneth from the beginning (\ap' archˆs 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 (\hina lusˆi\). Purpose clause with \hina\ and the first aorist active subjunctive of \lu“\. This purpose (\eis touto\) Jesus had and has. There is eternal conflict, with final victory over Satan certain.

3:9 Doeth no sin (\hamartian ou poiei\). Linear present active indicative as in verse 4 like \hamartanei\ in verse 8. The child of God does not have the habit of sin. His seed (\sperma autou\). God's seed, "the divine principle of life" (Vincent). Cf. Joh 1. And he cannot sin (\kai ou dunatai hamartanein\). This is a wrong translation, for this English naturally means "and he cannot commit sin" as if it were \kai ou dunatai hamartein\ or \hamartˆsai\ (second aorist or first aorist active infinitive). The present active infinitive \hamartanein\ can only mean "and he cannot go on sinning," as is true of \hamartanei\ in verse 8 and \hamartan“n\ in verse 6. For the aorist subjunctive to commit a sin see \hamartˆte\ and \hamartˆi\ in 2:1. A great deal of false theology has grown out of a misunderstanding of the tense of \hamartanein\ here. Paul has precisely John's idea in Ro 6:1 \epimen“men tˆi hamartiƒi\ (shall we continue in sin, present active linear subjunctive) in contrast with \hamartˆs“men\ in Ro 6:15 (shall we commit a sin, first aorist active subjunctive).

3:10 In this (\en tout“i\). As already shown. A life of sin is proof that one is a child of the devil and not of God. This is the line of cleavage that is obvious to all. See Joh 8:33-39 for the claim of the Pharisees to be the children of Abraham, whereas their conduct showed them to be children of the devil. This is not a popular note with an age that wishes to remove all distinctions between Christians and the world. Doeth not righteousness (\ho mˆ poi“n dikaiosunˆn\). Habit (linear present participle) again of not doing righteousness, as in verse 7 of doing it. Cf. \poiei\ and \mˆ poi“n\ (doing and not doing) in Mt 7:24,26. Neither (\kai\). Literally, "and," but with the ellipsis of \ouk estin ek tou theou\ (is not of God). The addition here of this one item about not loving (\mˆ agap“n\) one's brother is like Paul's summary in Ro 13:9, a striking illustration of the general principle just laid down and in accord with 2:9-11.

3:11 Message (\aggelia\). In N.T. only here and 1:5, but \epaggelia\ (promise) fifty-one times. From the beginning (\ap' archˆs\). See 1:1 for this phrase and 2:7 for the idea. They had the message of love for the brotherhood from the beginning of the gospel and it goes back to the time of Cain and Abel (verse 12). That we should love one another (\hina agap“men allˆlous\). Sub-final clause (content of the \aggelia\) with \hina\ and present active subjunctive. John repeats the message of 2:7f.

3:12 Of the evil one (\ek tou ponˆrou\). Ablative case and the same for neuter and masculine singular, but verse 10 makes it clear that the reference is to the devil. Slew (\esphaxen\). First aorist active indicative of \sphaz“\, old verb, to slay, to butcher, to cut the throat (Latin _jugulare_) like an ox in the shambles, in N.T. only here and Rev. (Re 5:6,9,12, etc.). Wherefore? (\charin tinos;\). "For the sake of what?" Post-positive preposition (Eph 3:1,14) except here. The interpretation of the act of Cain (Ge 4:8ff.) is an addition to the narrative, but in accord with Heb 11:4. Jealousy led to murder.

3:13 If (\ei\). Common construction after \thaumaz“\ (wonder) rather than \hoti\ (that, because). Present imperative here with \mˆ\ means "cease wondering." Note \mˆ thaumasˆis\ (do not begin to wonder) in Joh 3:6 (an individual case). See this same condition and language in Joh 15:18.

3:14 We know (\hˆmeis oidamen\). Emphatic expression of \hˆmeis\ (we) in contrast to the unregenerate world, the Christian consciousness shared by writer and readers. We have passed (\metabebˆkamen\). Perfect active indicative of \metabain“\, old compound to pass over from one place to another (Joh 7:3), to migrate, out of death into life. We have already done it while here on earth. Because (\hoti\). Proof of this transition, not the ground of it. We love the brethren (\agap“men tous adelphous\). Just this phrase (plural) here alone, but see 2:9 for the singular. He that loveth not (\ho mˆ agap“n\). "The not loving man," general picture and picture of spiritual death.

3:15 A murderer (\anthr“poktonos\). Old compound (Euripides) from \anthr“pos\ (man) and \ktein“\ (to kill), a man-killer, in N.T. only here and Joh 8:44 (of Satan). No (\pƒs--ou\). According to current Hebraistic idiom= \oudeis\ as in 2:19,21. Abiding (\menousan\). Present active feminine accusative predicate participle of \men“\, "a continuous power and a communicated gift" (Westcott).

3:16 Know we (\egn“kamen\). Perfect active indicative, "we have come to know and still know." See 2:3 for "hereby" (\en tout“i\). Love (\tˆn agapˆn\). "The thing called love" (D. Smith). He for us (\ekeinos huper hˆm“n\). \Ekeinos\ as in 2:6; 3:3,5, \huper\ here alone in this Epistle, though common in John's Gospel (10:11,15; 11:50, etc.) and in 3Jo 1:7. Laid down his life (\tˆn psuchˆn autou ethˆken\). First aorist active indicative of \tithˆmi\, the very idiom used by Jesus of himself in Joh 10:11,17f. We ought (\hˆmeis opheilomen\). Emphatic \hˆmeis\ again. For \opheil“\ see 2:6. Of course our laying down our lives for the brethren has no atoning value in our cases as in that of Christ, but is a supreme proof of one's love (Joh 13:37f.; 15:13), as often happens.

3:17 Whoso hath (\hos an echˆi\). Indefinite relative clause with modal \an\ with \hos\ and the present active subjunctive of \ech“\. The world's goods (\ton bion tou kosmou\). "The living or livelihood (not \z“ˆ\, the principle of life, and see 2:16 for \bios\) of the world" (not in the sense of evil or wicked, but simply this mundane sphere). Beholdeth (\the“rei\). Present active subjunctive of \the“re“\, like \echei\ just before. In need (\chreian echonta\). "Having need" (present active predicate participle of \ech“\, agreeing with \adelphon\). See the vivid picture of a like case in Jas 2:15f. Shutteth up (\kleisˆi\). First aorist (effective) active subjunctive of \klei“\, to close like the door, changed on purpose from present tense to aorist (graphic slamming the door of his compassion, \splagchna\, common in LXX and N.T. for the nobler viscera, the seat of the emotions, as in Php 2:11; Col 3:12). Only here in John. How (\p“s\). Rhetorical question like that in Jas 2:16 (what is the use?). It is practical, not speculative, that counts in the hour of need.

3:18 In word, neither with the tongue (\log“i mˆde tˆi gl“ssˆi\). Either instrumental or locative makes sense. What John means is "not merely by word or by the tongue." He does not condemn kind words which are comforting and cheering, but warm words should be accompanied by warm deeds to make real "in deed and in truth" (\en erg“i kai alˆtheiƒi\). Here is a case where actions do speak louder than mere words.

3:19 Shall we know (\gn“sometha\). Future middle indicative of \gin“sk“\, at any future emergency, we shall come to know by this (\en tout“i\) "that we are of the truth" (\hoti ek tˆs alˆtheias esmen\). Before him (\emprosthen autou\). In the very presence of God we shall have confident assurance (\peisomen tˆn kardian hˆm“n\, either we shall persuade our heart or shall assure our heart) because God understands us.

3:20 Whereinsoever our heart condemn us (\hoti ean katagin“skˆi hˆm“n hˆ kardia\). A construction like \hoti an\, whatever, in Joh 2:5; 14:13. \Katagin“sk“\ occurs only three times in the N.T., here, verse 21; Ga 2:11. It means to know something against one, to condemn. Because God is greater than our heart (\hoti meiz“n estin tˆs kardias hˆm“n\). Ablative \kardias\ after the comparative \meiz“n\. And knoweth all things (\kai gin“skei panta\). Just so Peter replied to Jesus in spite of his denials (Joh 21:17). God's omniscience is linked with his love and sympathy. God knows every secret in our hearts. This difficult passage strikes the very centre of Christian truth (Brooke).

3:21 If our heart condemn us not (\ean hˆ kardia mˆ katagin“skˆi\). Condition of third class with \ean mˆ\ and present active subjunctive. The converse of the preceding, but not a claim to sinlessness, but the consciousness of fellowship in God's presence. Boldness toward God (\parrˆsian pros ton theon\). Even in prayer (Heb 4:16). See also 2:28.

3:22 Whatsoever we ask (\ho ean ait“men\). Indefinite relative clause with modal \an\ and the present active subjunctive, like \hoti ean katagin“skˆi\ in verse 20. In form no limitations are placed here save that of complete fellowship with God, which means complete surrender of our will to that of God our Father. See the clear teaching of Jesus on this subject in Mr 11:24; Lu 11:9; Joh 14:12f.; 16:23 and his example (Mr 14:36; Mt 26:39; Lu 22:42). The answer may not always be in the form that we expect, but it will be better. We receive of him (\lambanomen ap' autou\). See 1:5 for \ap' autou\ (from him). Because (\hoti\). Twofold reason why we receive regularly (\lambanomen\) the answer to our prayers (1) "we keep" (\tˆroumen\, for which see 2:3) his commandments and (2) "we do" (\poioumen\, we practise regularly) "the things that are pleasing" (\ta aresta\, old verbal adjective from \aresk“\, to please, with dative in Joh 8:29 with same phrase; Ac 12:3 and infinitive in Ac 6:2, only other N.T. examples) "in his sight" (\en“pion autou\, common late vernacular preposition in papyri, LXX, and in N.T., except Matthew and Mark, chiefly by Luke and in the Apocalypse), in God's eye, as in Heb 13:21.

3:23 His commandment (\hˆ entolˆ autou\). That (\hina\). Subfinal use of \hina\ in apposition with \entolˆ\ (commandment) and explanatory of it, as in Joh 15:12 (\entolˆ hina\). See Christ's summary of the commandments (Mr 12:28-31; Mt 22:34-40). So these two points here (1) We should believe (\pisteus“men\, first aorist active subjunctive according to B K L, though Aleph A C read the present subjunctive \pisteu“men\) either in a crisis (aorist) or the continuous tenor (present) of our lives. The "name" of Jesus Christ here stands for all that he is, "a compressed creed " (Westcott) as in 1:3. Note dative \onomati\ here with \pisteu“\ as in 5:10, though \eis onoma\ (on the name) in 5:13; Joh 1:12; 2:23; 3:18. But (2) we should love one another" (\agap“men allˆlous\), as he has already urged (2:7f.; 3:11) and as he will repeat (4:7,11f.; 2Jo 1:5) as Jesus (even as he gave us commandment, that is Christ) had previously done (Joh 13:34; 15:12,17). There are frequent points of contact between this Epistle and the words of Jesus in Joh 13-17.

3:24 And he in him (\kai autos en aut“i\). That is "God abides in him" as in 4:15. We abide in God and God abides in us through the Holy Spirit (Joh 14:10,17,23; 17:21). "Therefore let God be a home to thee, and be thou the home of God: abide in God, and let God abide in thee" (Bede). By the Spirit (\ek tou pneumatos\). It is thus (by the Holy Spirit, first mention in this Epistle and "Holy" not used with "Spirit" in this Epistle or the Apocalypse) that we know that God abides in us. Which (\hou\). Ablative case by attraction from accusative \ho\ (object of \ed“ken\) to agree with \pneumatos\ as often, though not always. It is a pity that the grammatical gender (which) is retained here in the English instead of "whom," as it should be.