1 Yohanes 3:3

3:3 And everyone who has this hope focused ¹  on him purifies ²  himself, just as Jesus ³  is pure). ⁴ 

1 Yohanes 3:23-24

3:23 Now ⁵  this is his commandment: ⁶  that we believe in the name of his Son Jesus Christ and love one another, just as he gave ⁷  us the commandment. 3:24 And the person who keeps his commandments resides ⁸  in God, ⁹  and God ¹⁰  in him. Now by this ¹¹  we know that God ¹²  resides in us: by the Spirit he has given us.

1 Yohanes 5:3

5:3 For ¹³  this is the love of God: ¹⁴  that we keep his commandments. ¹⁵  And his commandments do not weigh us down,

[3:3]  ¹ tn “Focused” is not in the Greek text, but is supplied for clarity.

[3:3]  ² sn The verb translated purifies (ἁγνίζω, Jagnizw) is somewhat unusual here, since it is not common in the NT, and occurs only once in the Gospel of John (11:55). One might wonder why the author did not use the more common verb ἁγιάζω (Jagiazw), as in John 17:19, where Jesus prays, “On their behalf I consecrate myself, so that they may also be consecrated in the truth.” It is possible that there is some overlap between the two verbs and thus this is another example of Johannine stylistic variation, but the verb ἁγνίζω is used in the context of John 11:55, which describes ritual purification for the Passover, a usage also found in the LXX (Exod 19:10-11, Num 8:21). In this context the use of ἁγνίζω would remind the readers that, if they have the future hope of entering the Father’s presence (“seeing him as he is” in 3:2), they need to prepare themselves by living a purified lifestyle now, just as Jesus lived during his earthly life and ministry (cf. 2:6 again). This serves to rebut the opponents’ claims to moral indifference, that what the Christian does in the present life is of no consequence.

[3:3]  ³ tn Grk “that one.” Context indicates a reference to Jesus here. The switch from αὐτός (autos) to ἐκείνος (ekeinos) parallels 1 John 2:6 (see note there). Since purity of life is mentioned in the context, this almost certainly refers to Jesus in his earthly life and ministry as the example believers should imitate (a major theme of the author throughout 1 John).

[3:3]  ⁴ sn 1 John 3:1-3. All of 3:1-3 is a parenthesis within the present section in which the author reflects on what it means to be fathered by God, a subject he has mentioned at the end of 2:29. The sequence of the argument is then resumed by 3:4, which is in opposition to 2:29.

[3:23]  ⁵ tn The καί (kai) is epexegetical/explanatory (or perhaps resumptive) of the commandment(s) mentioned in the preceding verse.

[3:23]  ⁶ tn This verse begins with the phrase καὶ αὕτη ἐστίν (kai {auth estin; cf. the similar phrase in 3:11 and 1:5), which is explained by the following ἵνα (Jina) clause, “that we believe in the name of his Son Jesus Christ.” The ἵνα thus introduces a clause which is (1) epexegetical (explanatory) or (2) appositional. By analogy the similar phrase in 3:11 is also followed by an epexegetical ἵνα clause and the phrase in 1:5 by an epexegetical ὅτι (Joti) clause.

[3:23]  sn His commandment refers to what follows – the commandment from God is to believe in his Son, Jesus Christ, and to love one another.

[3:23]  ⁷ sn The author of 1 John repeatedly attributes the commandments given to believers as given by God the Father, even though in John 13:34-35 it was Jesus who gave the commandment to love one another. 2 John 4-5 also attributes the commandment to love one another directly to the Father. Thus it is clear that God the Father is the subject of the verb gave here in 3:23.

[3:24]  ⁸ tn The verb μένω (menw) has been translated “resides” here because this verse refers to the mutual and reciprocal relationship between God and the believer.

[3:24]  sn The verb resides (μένω, menw) here and again in the second clause of 3:24 refers to the permanence of relationship between God and the believer, as also in 2:6; 4:12, 13, 15, and 16 (3x).

[3:24]  ⁹ tn Grk “in him.” In context this is almost certainly a reference to God (note the phrase “his Son Jesus Christ” in 3:23).

[3:24]  ¹⁰ tn Grk “he.” In context this is almost certainly a reference to God (note the phrase “his Son Jesus Christ” in 3:23).

[3:24]  ¹¹ tn Once again there is the (by now familiar) question of whether the phrase ἐν τούτῳ (en toutw) refers to what precedes or to what follows. In this case, the following phrase ἐκ τοῦ πνεύματος (ek tou pneumato") explains the ἐν τούτῳ phrase, and so it refers to what follows.

[3:24]  ¹² tn Grk “he.” In context this is almost certainly a reference to God (note the phrase “his Son Jesus Christ” in 3:23).

[5:3]  ¹³ 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.

[5:3]  ¹⁴ 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.

[5:3]  ¹⁵ 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.