¹ tn Here the verb μένω (menw) refers to the permanence of relationship between Jesus and the believer, as in 2:27 and 2:28. It is clear that Jesus is the referent of the phrase ἐν αὐτῷ (en autw) because he is the subject of the discussion in v. 5.

² tn The interpretive problem raised by the use of the present tense ἁμαρτάνει (Jamartanei) in this verse (and ποιεῖ [poiei] in 3:9 as well) is that (a) it appears to teach a sinless state of perfection for the true Christian, and (b) it appears to contradict the author’s own statements in 2:1-2 where he acknowledged that Christians do indeed sin. (1) One widely used method of reconciling the acknowledgment in 2:1-2 that Christians do sin with the statements in 3:6 and 3:9 that they do not is expressed by M. Zerwick (Biblical Greek §251). He understands the aorist to mean “commit sin in the concrete, commit some sin or other” while the present means “be a sinner, as a characteristic «state».” N. Turner (Grammatical Insights, 151) argues essentially the same as Zerwick, stating that the present tense ἁμαρτάνει is stative (be a sinner) while the aorist is ingressive (begin to be a sinner, as the initial step of committing this or that sin). Similar interpretations can be found in a number of grammatical works and commentaries. (2) Others, however, have questioned the view that the distinction in tenses alone can convey a “habitual” meaning without further contextual clarification, including C. H. Dodd (The Johannine Epistles [MNTC], 79) and Z. C. Hodges (“1 John,” BKCNT, 894). B. Fanning (Verbal Aspect [OTM], 215-17) has concluded that the habitual meaning for the present tense cannot be ruled out, because there are clear instances of habitual presents in the NT where other clarifying words are not present and the habitual sense is derived from the context alone. This means that from a grammatical standpoint alone, the habitual present cannot be ruled out in 1 John 3:6 and 9. It is still true, however, that it would have been much clearer if the author had reinforced the habitual sense with clarifying words or phrases in 1 John 3:6 and 9 if that is what he had intended. Dodd’s point, that reliance on the distinction in tenses alone is quite a subtle way of communicating such a vital point in the author’s argument, is still valid. It may also be added that the author of 1 John has demonstrated a propensity for alternating between present and aorist tenses for purely stylistic reasons (see 2:12).

sn Does not sin. It is best to view the distinction between “everyone who practices sin” in 3:4 and “everyone who resides in him” in 3:6 as absolute and sharply in contrast. The author is here making a clear distinction between the opponents, who as moral indifferentists downplay the significance of sin in the life of the Christian, and the readers, who as true Christians recognize the significance of sin because Jesus came to take it away (3:5) and to destroy it as a work of the devil (3:8). This argument is developed more fully by S. Kubo (“I John 3:9: Absolute or Habitual?” AUSS 7 [1969]: 47-56), who takes the opponents as Gnostics who define sin as ignorance. The opponents were probably not adherents of fully developed gnosticism, but Kubo is right that the distinction between their position and that of the true Christian is intentionally portrayed by the author here as a sharp antithesis. This explanation still has to deal with the contradiction between 2:1-2 and 3:6-9, but this does not present an insuperable difficulty. The author of 1 John has repeatedly demonstrated a tendency to present his ideas antithetically, in “either/or” terms, in order to bring out for the readers the drastic contrast between themselves as true believers and the opponents as false believers. In 2:1-2 the author can acknowledge the possibility that a true Christian might on occasion sin, because in this context he wishes to reassure his readers that the statements he has made about the opponents in the preceding context do not apply to them. But in 3:4-10, his concern is to bring out the absolute difference between the opponents and his readers, so he speaks in theoretical rather than practical terms which do not discuss the possible occasional exception, because to do so would weaken his argument.

³ tn The force of the γάρ (gar) at the beginning of 5:3 is similar to another introductory formula used by the author of 1 John, καὶ αὕτη ἐστίν (kai Jauth estin; used in 1:5; 5:4, 11, and 14). The γάρ draws an inference based on the preceding statements, particularly the one in 5:2b, regarding the love of God. If in 5:2 loving God and keeping his commandments is the key to knowing that we love God’s children, it is important to define what the love of God involves, and this is what the author is doing in 5:3. In fact, as the following ἵνα (Jina) clause makes clear, loving God consists in keeping his commandments.

⁴ tn Once again the genitive could be understood as (1) objective, (2) subjective, or (3) both. Here an objective sense is more likely (believers’ love for God) because in the previous verse it is clear that God is the object of believers’ love.

⁵ tn Contrary to the punctuation of NA²⁷ and UBS⁴, it is best to place a full stop (period) following τηρῶμεν (thrwmen) in 5:3. The subordinate clause introduced by ὅτι (Joti) at the beginning of 5:4 is related to the second half of 5:3 which begins with καί (kai). Καί is commonly used by the author to begin a new sentence, probably by analogy with the Hebrew vav consecutive.