¹ tn This ὅτι (Joti) is causal, giving the reason why the readers, as believers, ought to love one another: because love comes from God. The next clause, introduced by καί (kai), does not give a second reason (i.e., is not related to the ὅτι clause), but introduces a second and additional thought: Everyone who loves is fathered by God and knows God.

² tn As in 2:23 and 3:4, the author uses πᾶς (pas) with the present articular participle as a generalization to describe a category of people.

sn From the author’s “either/or” perspective (which tends to see things in terms of polar opposites) the use of a generalization like everyone who presents a way of categorizing the opponents on the one hand and the recipients, whom the author regards as genuine Christians, on the other. Thus everyone who loves refers to all true Christians, who give evidence by their love for one another that they have indeed been begotten by God and are thus God’s children. The opposite situation is described in the following verse, 4:8, where (although everyone [πᾶς, pas] is omitted) it is clear that a contrast is intended.

³ tn The verb γεννάω (gennaw) in this context means to be fathered by God and thus a child of God. The imagery in 1 John is that of the male parent who fathers children (see especially 3:9 and 5:1).

⁴ sn An allusion to John 1:18.

⁵ tn The phrase “God resides in us” (ὁ θεὸς ἐν ἡμῖν μένει, Jo qeo" en Jhmin menei) in 4:12 is a reference to the permanent relationship which God has with the believer. Here it refers specifically to God’s indwelling of the believer in the person of the Holy Spirit, as indicated by 4:13b. Since it refers to state and not to change of status it is here translated “resides” (see 2:6).

⁶ tn The phrase “his [God’s] love is perfected (τετελειωμένη ἐστίν, teteleiwmenh estin) in us” in 4:12 is difficult. First it is necessary to decide whether αὐτοῦ (autou), which refers to God, is (1) subjective (God’s love for us) or (2) objective (our love for God). It is clear that a subjective genitive, stressing God’s love for us, is in view here, because the immediate context, 4:11a, has believers as the objects of God’s love (ὁ θεὸς ἠγάπησεν ἡμᾶς, Jo qeo" hgaphsen Jhma"). The entire phrase ἡ ἀγάπη αὐτοῦ ἐν ἡμῖν τετελειωμένη ἐστίν (Jh agaph autou en Jhmin teteleiwmenh estin) then refers to what happens when believers love one another (note the protasis of the conditional sentence in 4:12, ἐάν ἀγαπῶμεν ἀλλήλους [ean agapwmen allhlou"]). The love that comes from God, the love that he has for us, reaches perfection in our love for others, which is what God wants and what believers are commanded to do (see 3:23b).

⁷ tn Grk “if anyone should say…”

⁸ tn “Yet” is supplied to bring out the contrast.

⁹ tn See note on the phrase “fellow Christian” in 2:9.

¹⁰ tn See note on the phrase “fellow Christian” in 2:9.

¹¹ sn In 4:20 the author again describes the opponents, who claim to love God. Their failure to show love for their fellow Christians proves their claim to know God to be false: The one who does not love his fellow Christian whom he has seen cannot love God whom he has not seen.

¹² tn The ἵνα (Jina) clause in 4:21 could be giving (1) the purpose or (2) the result of the commandment mentioned in the first half of the verse, but if it does, the author nowhere specifies what the commandment consists of. It makes better sense to understand this ἵνα clause as (3) epexegetical to the pronoun ταύτην (tauthn) at the beginning of 4:21 and thus explaining what the commandment consists of: “that the one who loves God should love his brother also.”

¹³ tn See note on the phrase “fellow Christian” in 2:9.