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.