Exegetical and Hermeneutical Commentary of 1 John 3:17
But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels [of compassion] from him, how dwelleth the love of God in him?
17. But whoso hath this world’s good ] Better, as R. V., But whoso hath the world’s goods. The ‘But’ is full of meaning. ‘But not many of us are ever called upon to die for another: smaller sacrifices, however, may be demanded of us; and what if we fail to make them?’ The word for ‘good’ or ‘goods’ ( ) is the same as that rendered ‘life’ in 1Jn 2:16, where see note. It signifies there and here ‘means of life, subsistence’. ‘The world’s life’, therefore, means that which supports the life of mankind, or life in this world (see on 1Jn 2:15) in marked contrast to eternal life ( 1Jn 3:15).
and seeth his brother have need ] Better, and beholdeth his brother having need. The verb implies that he not only sees him ( ), but looks at him and considers him ( ). It is a word of which the contemplative Apostle is very fond; and outside the Synoptic Gospels and the Acts it occurs nowhere but in S. John’s writings and Heb 7:4. It is a pity to spoil the irony of the original by weakening ‘ having need’ into ‘ in need’ (R. V.). The one has as his possession the world’s wealth, the other has as his possession need.
shutteth up his bowels of compassion from him ] There is no ‘of compassion’ in the Greek and we hardly need both substantives. The ancients believed the bowels to be the seat of the affections (Gen 43:30; 1Ki 3:26; Jer 31:20; Php 1:8; Php 2:1; Phm 1:7; Phm 1:12; Phm 1:20) as well as the heart, whereas we take the latter only. Coverdale (here, as often, following Luther) alters Tyndale’s ‘shutteth up his compassion’ into ‘shutteth up his heart.’ And in fact, ‘shutteth up his bowels from him’ is the same as ‘closeth his heart against him.’ The phrase occurs nowhere else in N. T., but comp. 2Co 6:12. The ‘ from him’ is picturesque, as in 1Jn 2:28: it expresses the moving away and turning his back on his brother. In LXX. ‘Thou shalt not harden thine heart’ (Deu 15:7) is ‘Thou shalt not turn away thine heart’.
how dwelleth the love of God in him? ] Better, as R. V., how doth the love of God abide in him? this preserves the order of the Greek better and marks the recurrence of S. John’s favourite verb ‘abide’ (see on 1Jn 2:24). ‘The love of God’, as usual in this Epistle (see on 1Jn 2:5), means man’s love to God. The question here is equivalent to the statement in 1Jn 4:20, that to love God and hate one’s brother is impossible.
Fuente: The Cambridge Bible for Schools and Colleges
But whoso hath this worlds good – Has property – called this worlds good, or a good pertaining to this world, because it is of value to us only as it meets our wants this side of the grave; and perhaps also because it is sought supremely by the people of the world. The general meaning of this verse, in connection with the previous verse, is, that if we ought to be willing to lay down our lives for others, we ought to be willing to make those comparatively smaller sacrifices which are necessary to relieve them in their distresses; and that if we are unwilling to do this, we can have no evidence that the love of God dwells in us.
And seeth his brother have need – Need of food, of raiment, of shelter; or sick, and poor, and unable to provide for his own wants and those of his family.
And shutteth up his bowels of compassion from him – The bowels, or upper viscera, embracing the heart, and the region of the chest generally, are in the Scriptures represented as the seat of mercy, piety, and compassion, because when the mind feels compassion it is that part which is affected. Compare the notes at Isa 16:11.
How dwelleth the love of God in him? – How can a man love God who does not love those who bear his image? See the notes at 1Jo 4:20. On the general sentiment here, see the notes at Jam 2:14-16. The meaning is plain, that we cannot have evidence of piety unless we are ready to do good to others, especially to our Christian brethren. See the Mat 25:45 note; Gal 6:10 note.
Fuente: Albert Barnes’ Notes on the Bible
1Jn 3:17-21
But whoso hath this worlds good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?
Righteousness essential to the answer of a good conscience in ourselves and before God
The lesson here is sincerity. Beware of self-deception. It is easy to imagine what you would do to win or help a brother; and you may please yourselves by carrying the imagination to any length you choose. You will lay down your life for one who is, or who may be, a brother! And yet you cannot lay down for him your love of this worlds good; your love of ease and selfish comfort; your fastidious taste; your proud or shy reserve. John brings out into prominence a general principle connecting conscience and faith, with immediate reference to his particular topic of brotherly love. The principle may be briefly stated. There can be no faith where there is not conscience; no more of faith than there is of conscience. In plain terms, I cannot look my God in the face if I cannot look myself in the face. If my heart condemns me, much more must He condemn me who is greater than my heart, and knoweth all things. Reserving the special application of this principle to the grace of brotherly kindness, I ask you for the present to consider it more generally with reference to the Divine love; first, as you have to receive it by faith; and, secondly, as you have to retain it and act it out in your loving walk with God and man.
I. I am a receiver of this love. And it concerns me much that my faith, by which I receive it, should be strong and steadfast, which, however, it cannot be unless my conscience, in receiving it, is guileless. The plain question then is, Are you dealing truly with God as He deals truly with you? Are you meeting Him, as He meets you, in good faith? Is all real and downright earnest with you? Or are you toying and playing with spiritual frames as if it were all a mere affair of sentimentalism? Is there a sort of half-consciousness in you that you would really apprehend and welcome the mediation of Christ better than you do if it were meant merely to establish a relation between God and you, so far amicable as to secure your being let alone now and let off at last; and that in consideration of certain specified and ascertainable acts of homage, without its being insisted on that God and you should become so completely one? If your heart misgive you and condemn you on such points as these, it is no wonder that you have not peace with Him who is greater than your heart, and knoweth all things.
II. Not only as receiving Gods love does it concern me to see to it that my heart condemns me not, but as retaining it and acting it out in my walk and conduct. Otherwise, how dwelleth the love of God in me? It is a great matter if the eye be single, if your heart do not condemn you. The consciousness of integrity is, of itself, a well spring of peace and power in the guileless soul. The clear look, the erect gait, the firm step, the ringing voice, of an upright man, are as impressive upon others as they are expressive of himself. But that is not all. The assurance or confidence of which John speaks is not self-assurance or self-confidence. No. It is assurance before God; it is confidence toward God. Why does the apostle make our heart condemning us so fatal to our assuring our heart before God? It is because God is greater than our hearty and knoweth all things. He assumes that it is with God we have to do, and that we feel this. Our own verdict upon ourselves is comparatively a small affair; we ask the verdict of God. (R. S. Candlish, D. D.)
Shutting up compassion
Pure and undefiled religion is the imitation of God. Whatever else may characterise the men who have passed from death unto life, this is characteristic of them all. Now, assuming this, look at the immense interrogation which he proposed in our present text. A man is presented to us who professes to be a son of the Lord Almighty, but his profession was unsubstantiated.
I. The man whose religion is vain has this worlds goods; of the things which are necessary for the vigorous maintenance of life he has enough and to spare. Before his wants ever recur there is the supply. God daily loadeth him with His benefits.
II. He seeth his brother have need. It is not with others as it is with him. By treacherous and sore calamity they are afflicted in mind, or body, or estate; perhaps from ascertainable causes, perhaps from causes not ascertainable, they are destitute of daily food. He sees it plainly.
III. He shuts up the bowels of his compassion. There may be the clamorous appeal, he is deaf to that; there may be the eloquent appeal of the silent heart. It is just the same, and lest his bowels, peradventure, should yearn, he locks them up and bids them remain unmoved. Why should he interfere? People should be more careful; there should be a great deal more frugality; the institutions of the country should prevent such calamities. Such applications are nothing to him, and now, at all events, he means to be excused.
IV. How dwelleth the love of God in him? Does he resemble God? I know your answer. That man an imitator of God, who causeth the sun to shine upon the just and the unjust! That man an imitator of Him who giveth us rain from heaven and fruitful seasons, filling our hearts with food and gladness! That man an imitator of Him who dealeth not with us after our sins, who rewardeth us not according to our iniquities! Impossible! How can he be? God is merciful, he is unmerciful; God is communicative, he is parsimonious; God is compassionate, he is unrelenting; God bindeth up the broken in heart and healeth their wounds, he irritates the broken in heart. There is no similarity whatever. You might call light and darkness one. (W. Brock.)
Charity to the poor
I. Who are they that are obliged to works of charity? All are obliged to do something towards supplying the wants of others whom God hath blessed with greater abundance than is sufficient for the supply of their own. It is not the value of the gift which God regards, but the honest purpose of the giver.
II. Who are they towards whom works of charity ought to be exercised? By the needy you are not to understand absolutely every needy man, but everyone who being in need is not able by honest means to provide for himself. Those are before all others the objects of charity, who want food and raiment sufficient for the sustenance of their bodies. The reason of this is that life is the foundation of all other blessings in this world. We are bound, according to our abilities, not only to preserve the life of others, but to secure their happiness too. And in this work sickness and pain are principally to be regarded. When life, health, and liberty are secure, the law of charity grows to be more undermined, yet I think we should not say that it entirely ceases. For the having what is barely necessary for the purposes of life is but the first and lowest degree of happiness.
III. Whence the value of charity arises, or what it is that makes the outward act of giving to become acceptable to God. That which the apostle condemns here is the shutting up our bowels against the cries of the needy. God can feed the hungry, clothe the naked, heal the sick, and deliver the prisoner from captivity without drawing anything from our stores. But as He has otherwise ordered things, He hath given us affections suitable to the conditions in which He hath placed us, and made us by nature humane and merciful. When the heart is open, it is impossible that the hands can be shut. There is a pleasure in giving, which a truly compassionate mind is no more able to resist than it can forbear to commiserate.
IV. The want of a charitable and benevolent disposition is inconsistent with the love of God. (H. Stebbing, D. D.)
The duty of charitable distribution
I. The principle on which this great duty is unalterably founded. All the goods of nature, the fruits of the earth, the beasts of the field, the fowls of the air, and the fishes of the sea, were given to man for his sustenance and use. But as the necessities of man impel him, no less than his passions lead him, to a state of civilisation and society, so the necessary effect hath been a limitation of this common right of the enjoyment of the goods of nature by the establishment of particular properties. It must be granted that in most of the kingdoms of the earth the inequalities of property are too great, either for the public peace of the whole, or the private happiness of the individuals, whether rich or poor. To prevent therefore, or to remedy these dreadful evils, the great principle of Christian charity comes in. And on this principle it appears that our care of the necessitous is by no means to be considered as a voluntary act of virtue, which we may perform or remit at pleasure.
II. The various motives which may urge the rich to the consistent and continued practice of it.
1. And first, on account of their present satisfaction of mind, and with a view to a rational and true enjoyment of wealth, they ought to attend to the continued practice of this duty. Love, hope, peace, and joy are the constant companions of the compassionate soul.
2. Again, as the rich ought religiously to attend to the great work of charitable distribution as the necessary means of regulating their own desires, so the welfare of their families and children ought to be a farther motive to their exemplary practice of this duty. The noblest and most valuable inheritance that a father can leave his child is that of an honest and generous mind.
3. The last motive I shall urge for the performance of this great duty is the security of your future and eternal welfare in a better world than this. A selfish attention to wealth tends strongly to withdraw our affections from God and virtue.
III. The proper methods and objects of it.
1. And here it will be necessary, first, to show the invalidity of a plausible pretence, which would destroy the very essence of this duty. It is pretended that the principle of a charitable distribution is superfluous, because, if the rich do but spend or squander the incomes of their estates, the money will distribute itself, and like blood circulating from the heart will fall into all the various channels of the body politic, in that just proportion which their respective situations may demand. The objection is plausible, yet void of truth. For, first, supposing the effects to be such as are here represented with respect to the necessitous, yet they would be bad with regard to the rich themselves. But farther. This kind of distribution by mere expense can never effectually relieve the necessitous. Insolence and oppression are its certain consequences. Again, there fore, this method of distribution can never be effectual, because they who stand most in need can never be succoured by it. For the mere act of expending wealth can never affect any of the lower ranks, but those who labour. But the helpless young, the sick, and aged must languish and die in misery. Nay, what is yet worse, while the helpless innocent are thus left destitute of relief, the associates of wickedness are often fed to the full.
2. A second excuse for an exemption from this duty must likewise here be obviated, which is the pretended sufficiency of poor laws for the maintenance of the necessitous. But that they can never stand in the place of a true spirit of charity will appear from considering them either in their formation or execution. If they are formed merely on the principles of prudence and policy, void of a charitable zeal, they will always be of a rigid, and often of a cruel complexion. Again, laws for the maintenance of the poor must ever be defective in their execution unless inspirited by true charity, because, on the same principle as already laid down, they must generally be executed in a despotic manner. Also they never can effectually separate the good from the bad, the worthy from the worthless, so as to relieve and reward the one in preference to the other. It now remains that we point out the proper objects of this great Christian duty. First, all they who, through natural infirmity, age, sickness, or accidental disaster, are rendered incapable of self-support by labour. Among this number, more particularly, we are bound to relieve our neighbouring poor. Our neighbours real wants are better known to us than theirs who are farther removed from our observation. Again, among this number a selection ought to be made of the most worthy, not to the total exclusion of even the worthless, but as an encouragement to virtue. Beyond these common objects of our charity there is still a higher sphere for beneficence to shine in–on those who, by inevitable misfortunes, have been reduced from wealth to a state of necessity. Beyond these objects of our charitable assistance here enumerated, there yet remains one, which deserves a particular consideration. I mean the children of the necessitous. (John Brown, D. D.)
On Christian beneficence
I. The source of Christian beneficence. Many possess a constitutional benevolence of disposition. But nothing short of the love of God can ensure obedience to His will in any department of duty, and no inferior motive can be regarded by Him with acceptance.
II. The indispensable necessity of beneficence as a branch of Christian character. Beneficence is a positive law of the Divine government, and cannot be dispensed with, save by incurring the guilt of disobedience against the supreme authority of God. Christian beneficence is most comprehensive, extending to the entire nature of man.
III. The principles by which beneficence ought to be regulated deserve serious consideration. To consider the case of the poor is an obligation as imperative as that of relieving it. Indiscriminate alms giving is a serious evil to both giver and receiver. Let the understanding be Divinely enlightened, and the bowels of compassion not be shut against the brother who hath need, and we may safely commit to your own judgment and feelings the extent of your benefactions.
IV. Its dependence upon the gracious influences of the Spirit of God. The fruit of the Spirit is love. (John Smyth, D. D.)
My little children, let us not love in word, neither in tongue; but in deed and in truth—
Deceptive friendliness
I. Expressions of courtesy which have no root in the heart.
II. Blandishments to gain an end.
III. Manifestations of superficial good nature and friendliness which cannot stand the test of times of adversity.
IV. Expressions of sympathy without help. (R. Abercrombie, M. A.)
Charity in deed better than in thought
When you see a plan in an architects office that is very new and very pretty to look at, you say, Ah! nothing has been done with it, but when you see a plan that is smudgy, and torn, and almost broken through where it has been folded, you know that the man has done something with it. Now, do not fall in love with the plan, and think it very pretty, but never carry it out. When Dr. Guthrie wanted his ragged schools founded, he called on a certain minister, who said, Well you know, Mr. Guthrie, there is nothing very new in your scheme; I and Mr. So-and-so have been thinking over a similar plan to yours for the last twenty years. Oh! yes, said Dr. Guthrie, I dare say; but you have never carried it out. So some people are always thinking over some very fine plan of their own; but while the grass grows the steed starves. (C. H. Spurgeon.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 17. But whoso hath this worlds good] Here is a test of this love; if we do not divide our bread with the hungry, we certainly would not lay down our life for him. Whatever love we may pretend to mankind, if we are not charitable and benevolent, we give the lie to our profession. If we have not bowels of compassion, we have not the love of God in us; if we shut up our bowels against the poor, we shut Christ out of our hearts, and ourselves out of heaven.
This worlds good.-. The life of this world, i.e. the means of life; for so is often used. See Mr 12:44; Lu 8:43; Lu 15:12; Lu 15:30; Lu 21:4, and other places.
How dwelleth the love of God in him?] That is, it cannot possibly dwell in such a person. Hardheartedness and God’s love never meet together, much less can they be associated.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
i.e. If the love of God in us should make us lay down our lives for the brethren, and we be not willing, in their necessity and our own ability, to relieve them, how plain is the case, that it is not in us!
Fuente: English Annotations on the Holy Bible by Matthew Poole
17. this world’s goodliterally,”livelihood” or substance. If we ought to lay down ourlives for the brethren (1Jo3:16), how much more ought we not to withhold our substance?
seethnot merelycasually, but deliberately contemplates as a spectator;Greek, “beholds.”
shutteth up his bowels ofcompassion which had been momentarily opened by thespectacle of his brother’s need. The “bowels” meanthe heart, the seat of compassion.
howHow is itpossible that “the love of (that is, ‘to‘) God dwelleth(Greek, ‘abideth’) in him?” Our superfluities shouldyield to the necessities; our comforts, and even our necessaries insome measure, should yield to the extreme wants of our brethren.”Faith gives Christ to me; love flowing from faith gives me tomy neighbor.”
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
But whoso hath this world’s good,…. The possessions of this world, worldly substance, the temporal good things of it; for there are some things in it, which are honestly, pleasantly, and profitably good, when used lawfully, and not abused, otherwise they are to the owner’s hurt: or “the living of this world”; that which the men of the world give up themselves to, are bent upon, and pursue after; or on which men live, and by which life is maintained, and preserved, and made comfortable in the present state of things; such as meat, drink, apparel, money, houses, lands, c. The Ethiopic version renders it, “he that hath the government of this world” as if it pointed at a person that is in some high office of worldly honour and profit, and is both great and rich; but the words are not to be restrained to such an one only, but refer to any man that has any share of the outward enjoyments of life; that has not only a competency for himself and family, but something to spare, and especially that has an affluence of worldly substance; but of him that has not, it is not required; for what a man distributes ought to be his own, and not another’s, and in proportion to what he has, or according to his ability:
and seeth his brother have need; meaning, not merely a brother in that strict and natural relation, or bond of consanguinity; though such an one in distress ought to be, in the first place, regarded, for no man should hide himself from, overlook and neglect his own flesh and blood; but any, and every man, “his neighbour”, as the Ethiopic version reads, whom he ought to love as himself; and especially a brother in a spiritual relation, or one that is of the household of faith: if he has need; that is, is naked and destitute of daily food, has not the common supplies of life, and what nature requires; and also, whose circumstances are low and mean, though not reduced to the utmost extremity; and if he sees him in this distress with his own eyes, or if he knows it, hears of it, and is made acquainted with it, otherwise he cannot be blameworthy for not relieving him.
And shutteth up his bowels [of compassion] from him; hardens his heart, turns away his eyes, and shuts his hand; has no tenderness in him for, nor sympathy with his distressed brother, nor gives him any succour: and this shows, that when relief is given, it should be not in a morose and churlish manner, with reflection and reproach, but with affection and pity; and where there is neither one nor the other,
how dwelleth the love of God in him? neither the love with which God loves men; for if this was shed abroad in him, and had a place, and dwelt in him, and he was properly affected with it, it would warm his heart, and loosen his affections, and cause his bowels to move to his poor brother: nor the love with which God is loved; for if he does not love his brother whom he sees in distress, how should he love the invisible God? 1Jo 4:20; nor that love which God requires of him, which is to love his neighbour as himself.
Fuente: John Gill’s Exposition of the Entire Bible
Whoso hath ( ). Indefinite relative clause with modal with and the present active subjunctive of .
The world’s goods ( ). “The living or livelihood (not , the principle of life, and see 2:16 for ) of the world” (not in the sense of evil or wicked, but simply this mundane sphere).
Beholdeth (). Present active subjunctive of , like just before.
In need ( ). “Having need” (present active predicate participle of , agreeing with ). See the vivid picture of a like case in Jas 2:15f.
Shutteth up (). First aorist (effective) active subjunctive of , to close like the door, changed on purpose from present tense to aorist (graphic slamming the door of his compassion, , common in LXX and N.T. for the nobler viscera, the seat of the emotions, as in Phil 2:11; Col 3:12). Only here in John.
How (). Rhetorical question like that in Jas 2:16 (what is the use?). It is practical, not speculative, that counts in the hour of need.
Fuente: Robertson’s Word Pictures in the New Testament
This world ‘s good [ ] . Rev., the worlds goods. Biov means that by which life is sustained, resources, wealth.
Seeth [] . Deliberately contemplates. See on Joh 1:18. Rev., beholdeth. The only occurrence of the verb in John’s Epistles.
Have need [ ] . Lit., having need. Rev., in need.
Bowels of compassion [ ] . See on pitiful, 1Pe 3:8. Rev., much better, his compassion. The word only here in John.
Fuente: Vincent’s Word Studies in the New Testament
1) “But whoso hath this world’s good.” In contrast with the selfish, jealous hate of the wicked, the one (anyone) (any brother) having or holding this world’s good, (ton bion), means of livelihood, necessary, to sustain physical life.
2) “And seeth his brother have need”. And observes that his brother, whom he claims to love, have a need (physical need).
3) “And shutteth up his bowels of compassion from him.” And closes his eyes, hardens his heart, turns his head the other way, or turns his back on his brother.
4) “How dwelleth the love of God in him”? Rhetorically, John asks, “Do you think you can prove to the World or (thereby) that the love of God lives in your life?” Did not our Lord condemn the Levite who “passed by on the other side,” closed his bowels of compassion to the wounded man Luk 10:32; James also chided such as hypocrisy, Jas 2:15-16.
Fuente: Garner-Howes Baptist Commentary
17 But whose hath this world’s good, or, If any one has the world’s sustenance. He now speaks of the common duties of love, which flow from that chief foundation, that is, when we are prepared to serve our neighbors even to death. He, at the same time, seems to reason from the greater to the less; for he who refuses to alleviate by his goods the want of his brother, while his life is safe and secure, much less would he expose for him his life to danger. Then he denies that there is love in us, if we withhold help from our neighbors. But he so recommends this external kindness, that at the same time he very fitly expresses the right way of doing good, and what sort of feeling ought to be in us.
Let this, then, be the first proposition, that no one truly loves his brethren, except he really shews this whenever an occasion occurs; the second, that as far as any one has the means, he is bound so far to assist his brethren, for the Lord thus supplies us with the opportunity to exercise love; the third, that the necessity of every one ought to be seen to, for as any one needs food and drink or other things of which we have abundance, so he requires our aid; the fourth, that no act of kindness, except accompanied with sympathy, is pleasing to God. There are many apparently liberal, who yet do not feel for the miseries of their brethren. But the Apostle requires that our bowels should be opened; which is done, when we are endued with such a feeling as to sympathize with others in their evils, no otherwise than as though they were our own.
The love of God Here he speaks of loving the brethren; why then does he mention the love of God? even because this principle is to be held, that it cannot be but that the love of God will generate in us the love of the brethren. (80) And thus God tries our love to him, when he bids us to love men from a regard to himself, according to what is said in Psa 16:2,
“
My goodness reaches not to thee, but towards the saints who are on the earth is my will and my care. ”
(80) “The love of God” here is love of which God is the object, that is, love to God. — Ed.
Fuente: Calvin’s Complete Commentary
17. But Introducing a contrast between this consummate love which would give life, and that want of love which would refuse even the alms that would supply a needed livelihood.
Bowels The conceptual bodily seat of the compassionate affections.
How Strong interrogative expression of the negative. For since our love of our brother and our love of God are one element and essence, the exclusion of one excludes the other.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘But whoever has the world’s goods, and observes his brother in need, and shuts up his compassion from him, how does the love of God abide in him?’
Yes, says one glibly. I am ready to lay down my life for the brethren, I am ready to take up the cross. Good, says John. But what about a brother in need? How do you behave towards him? If you have this world’s goods, and observe your brother in need, what do you do? Do you pass by on the other side? Do you have a closer look and do nothing? Or do you actually go up to him and help him in his need? If you do not do the last, if you stem the compassion that must surely spring up within you, without doing anything, and close your heart, how can you say that God’s love dwells in you? If you do not help him you are showing that His love does not dwell in you. For, if you have God’s love dwelling in you, you could not possibly behave in such a way to one beloved of God. How we behave towards His people demonstrates how we feel towards God.
‘Has the world’s goods.’ The word for goods is bios, usually translated ‘life’, and is so in 1Jn 2:16 where loving the world is in mind. They are the means of life. Note that they are the world’s goods. The person who withholds such goods demonstrates that he loves the world more than he loves the needy brother. He deprives him, as it were, of the means of life because of his own love of possessions, because of his love for the world. How can one who loves the world like that, asks John, claim to have God’s love within him?
We note that all this relates to love between those who claim to be fellow-Christians. This is not because John is not concerned about the world outside, but because of the importance of love between Christian brothers. It is a vital test of true Christian faith. He no doubt recognised that those who fail to love their fellow-Christians will certainly not be concerned about the world outside. But that is outside his purview here. His concern here is actually with the subject of the action, not the object, with those who claim to be Christians. He is not talking about general attitude and behaviour, he is carrying out a stern examination of believers. He wants them to face up to what they are. In the case of fellow-Christians they should have a deep reason for compassion, for they are considering those who share with them in God. So if they do not help them their case is hopeless. Indeed they are revealing that they do not actually have God’s love dwelling within them. If they fail this test, they fail all.
Fuente: Commentary Series on the Bible by Peter Pett
1Jn 3:17. Whoso hath this world’s good, &c. The common signification of the word , rendered good, is life; but it is used also for riches, or worldly subsistence;for that which is the support of life. The heart and bowels are put for human affections, because they are moved and affected when we are touched with love, pity, compassion, &c. and men are represented as opening or shutting their hand, or heart, or bowels, as they are merciful and liberal, or otherwise. The real Christian not only constantly desires to do good; but, as far as he has power, actually does good. As God has commanded us to love, and do good to our brethren, he cannot love God, who neglects to obey this command. See ch. 1Jn 4:20-21 1Jn 5:1-2. Mat 22:37-39.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Jn 3:17 . As the apostle wants to bring out that love must show itself by action, he turns his attention to the most direct evidence of it, namely, compassion towards the needy brother. “By the adversative connection ( ) with 1Jn 3:16 , John marks the progress from the greater, which is justly demanded, to the less, the non-performance of which seems, therefore, a grosser transgression of the rule just stated” (Dsterdieck). According to Ebrard, the is meant to express the opposition to the delusion “that love can only show itself in great actions and sacrifices;” but there is no suggestion in the context of anything like this.
: “the life of the world,” i.e. that which serves to support the earthly, worldly life; comp. Luk 8:43 ; Luk 15:12 ; Luk 21:4 . [229] The expression forms here a significant contrast to (1Jn 3:15 ).
, stronger than , strictly “to be a spectator,” hence = to look at; “it expresses the active beholding” (Ebrard, similarly Myrberg: oculis immotis).
With , comp. Mar 2:25 ; Eph 4:28 .
The expression: , is only found here; as a translation of appears both in the LXX. as well as often in the N. T. = ; “to close the heart,” is as much as: “to forbid to compassion towards the needy brother entrance into one’s heart;” the additional is used in pregnant sense = “turning away from him” (Lcke, de Wette, Dsterdieck). The first two clauses might have had (not, as Baumgarten-Crusius says, “must have had”) the form of subordinate clauses; but by the fact that the form of principal clauses is given to them, the statement gains in vividness. The conclusion, which according to the sense is negative, appears as a question with (comp. chap. 1Jn 4:20 ), whereby the negation is emphatically brought out. is love to God, not the love of God to us (Calov). [230] Here also has the meaning noticed on 1Jn 3:15 (Myrberg); incorrectly Lcke: “as John is speaking of the probable absence of the previously-existing Christian life, it is put and not .” The apostle does not want to say that the pitiless person loses again his love to God, but that it never is really in him at all. Pitilessness cannot be combined with love to God; the reason of this John states in chap. 1Jn 4:20 .
[229] Comp. the Greek proverb: .
[230] Ebrard explains . : “the love which in its essential being took substantial form after Christ and in Christ’s loving deed” (!).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2449
NO LOVE TO GOD WITHOUT LOVE TO MAN
1Jn 3:17. Whoso hath this worlds good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?
UNDER the law there were two great commandments: the first was, to love God with all our heart, and mind, and soul, and strength, and the second was, to love our neighbour as ourselves. And under the Gospel they are still in force, or rather, I should say, are enjoined more emphatically than ever, being enforced with new motives, so as to bear the stamp and character of a new commandment [Note: 1Jn 2:7-8.]. They are on no account to be separated in our practice and regards; neither can one be obeyed without the other. True, indeed, many will flatter themselves that they obey the one, whilst they are notoriously regardless of the other. But they only deceive their own souls: and this so palpably, that the Apostle appeals to the offenders themselves, and makes them judges in their own cause: Whoso hath this worlds good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? He may pretend to love God; but the love of God is not in him: for if he does not love his brother whom he hath seen, he can never truly love God whom he hath not seen [Note: 1Jn 4:20.]; and consequently he is destitute of all religion.
In confirmation of this truth, I shall shew,
I.
That he can have no true piety, who is destitute of love to God
The Apostle takes this truth for granted; and makes it the foundation of his appeal. But I lament to say, that it needs to be brought home to our consciences with more force than we are wont to assign to it in our own minds.
That God deserves our love, cannot be denied
[View him in his works of creation. No sooner had he formed every thing, than he pronounced it very good. See man in his compound state both of body and soul: how fearfully and wonderfully are we formed in our corporeal frame! and with what astonishing powers are our souls endued, insomuch that we are capable of appreciating in a measure all that we behold with our eyes, and can soar also to the contemplation of the invisible God himself, and are capable of knowing, loving, serving, and enjoying him.
Behold the earth and all that it contains; how formed for the service and the use of man! Yea, and all the heavenly bodies also, how do they too in their orbits (for in all probability the whole solar system forms but a part of other systems, with which it moves) administer to the comfort and happiness of man!
And is not the Creator of all this worthy of our love? View him in his works of providence. All this has God up-held, if not in its primeval grandeur, yet in its ministrations to the good of man; and that too notwithstanding all the provocations which he receives continually at our hands. All our faculties both of body and mind are continued to us whilst the whole terraqueous globe affords us sustenance, and the heavenly bodies, according to their capacities, minister to our necessities and comforts. True, the world was once drowned with water; and the cities of the plain were consumed with fire: but this only shews us what might have been daily expected, if God had dealt with us in any respect according to our deserts.
Should not then such a long-suffering and gracious God be made an object of our most intense regard?
But view him in his great work, the work of redemption: and what shall we say of him there? View him as taking our very nature, and becoming in all things like unto us, sin only excepted. View him as dying upon the cross, and expiating our guilt by the sacrifice of himself View him as sending down from heaven his Holy Spirit to dwell in our hearts, and by his enlightening, quickening, transforming energies, to render the work of Christ effectual for the salvation of all who will believe in him But here I seem to exceed the utmost bounds of credibility. Yet so it is; and this is the God who calls us to set our love on him. What then shall I say of the man who complies not with this reasonable demand? I appeal to you, my brethren, whether such a man, supposing such an one could be found, can have any true religion?
Perhaps you will say, It is impossible that such a monster should exist. Then let us submit the matter to a test, the test proposed to us by the Apostle himself.]
To do this, we affirm,
II.
That he can have no true love to God, who is destitute of love to man
Love to God must of necessity comprehend in it these three things: a regard for his authority; gratitude for his mercies; and zeal for his glory. Let us see then whether the man who shuts up his bowels of compassion from his fellow-creatures, has any one of these? Has he,
1.
Any regard for Gods authority?
[God most solemnly enjoins under the Old Testament compassion for our indigent brother, and a willingness to relieve him [Note: Deu 15:7-11. Cite this at large.] He requires the same under the New Testament [Note: 1Jn 4:21.] He informs us who the person is to whom we are to manifest this love, even every child of man [Note: Luk 10:29-37.] He tells us from whom he expects this grace, even from the poor, who are constrained to get their own living by manual labour, as well as from the rich and great [Note: Eph 4:28. Act 20:34-35.] He has enforced this duty by every kind of argument: by promises the most engaging [Note: Isa 58:7-8.] and by threatenings the most tremendous [Note: Jam 2:13.] He has declared that it shall form his rule of judgment in the last day, and determine our eternal destinies [Note: Mat 25:34; Mat 25:41; Mat 25:46.] .
Now then what regard can he have to Gods authority who lives in the neglect of this duty? He says, in fact, My goods are my own, and I will dispose of them as I please: and, as for God, I know him not; neither will I obey his voice.]
2.
Any gratitude for his mercies?
[Our blessed Lord, reminding us what temporal blessings his heavenly Father bestows upon us, calls us to an imitation of him in our conduct towards our fellow-men, that so we may approve ourselves as his children by our resemblance to him [Note: Mat 5:44-45; Mat 5:48.] Still more particularly is his redeeming love proposed to us i,; this view both as a motive and a pattern; a motive which we should in no wise withstand [Note: 2Co 8:7-9.]; and a pattern which to the very utmost we should follow, even to the laying down of our lives for the brethren [Note: ver. 16.]. To stimulate us to it the more, he tell: us, that he will receive every thing as done to himself [Note: Mat 25:40.]; that he will account himself our debtor for it [Note: Pro 19:17.]; and that he will submit to be accounted unrighteous if he fail to acknowledge and reward it in the last day [Note: Heb 6:10.]. For our further encouragement he assures us, that, however light we may think of such a service, it is a sacrifice with which he is well pleased [Note: Heb 13:16.].
Now if all this do not prevail with us to shew kindness to our brethren, what shall we say? Have we any gratitude to God? No;, we are more stupid and senseless than the beasts themselves [Note: Isa 1:2-3.] ]
3.
Any zeal for his glory?
[We are commanded to make our light shine before men, that those who behold it may be constrained to glorify our Father which is in heaven [Note: Mat 5:16.]. And our Lord assures us, that herein is the Father glorified, when we bring forth much fruit [Note: Joh 15:8.], yea, that all our fruits of righteousness are by him to the glory of God the Father [Note: Php 1:11.]. But in a more particular manner is our liberality to the saints spoken of in this view, inasmuch as it calls forth abundant thanksgivings to him from the persons relieved, and causes them to glorify God for our professed subjection to the Gospel of Christ, the proper tendency of which is to generate these heavenly dispositions, and to augment the happiness of all mankind [Note: 2Co 9:12-14.]
Now suppose a man to neglect this duty, what zeal can he have to promote the glory of his God? He may fancy himself religious; but he has no more love to God than Satan himself; for, if faith without works is no better than the faith of devils, the religion of such a man is no better than the religion of devils [Note: Jam 2:17-19.]. For so hath God said: In this the children of God are manifest and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother [Note: 1Jn 3:10.].]
Let me now add,
1.
A word of caution
[It is easy to mistake alms-deeds for Christian liberality. But the Apostle cautions us against all such mistakes [Note: ver. 18. We should draw forth not our money only, but our soul, to the hungry. Isa 58:10-11.] Nothing is truly Christian but what proceeds from love to God as reconciled to us in Christ Jesus, and is done for the advancement of his glory ]
2.
A word of encouragement
[Abound in this duty, and it shall bring a rich reward [Note: 1Ti 6:18-19.] ]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
17 But whoso hath this world’s good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?
Ver. 17. This world’s goods ] Gr. , livelihood, which is all that the world looks after.
And shutteth up his bowels, &c. ] Not drawing out unto him both his sheaf and his soul, Isa 58:9 . But locking up as with a key (so the Greek here signifies) both his barn and his bowels; not considering his brother’s necessity and his own ability.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
17 .] But (“by the adversative connexion of 1Jn 3:17 with 1Jn 3:16 the Apostle marks the passage from the greater, which is justly demanded of us, to the lesser, the violation of which is all the more a transgression of the law just prescribed.” Dsterd.) whosoever hath the world’s sustenance ( , as in ch. 1Jn 2:16 , and in reff., for that whereon life is sustained. Grotius quotes the classical proverb, . c. and some others have misunderstood as if it meant excessive wealth: c. even making a gen. of apposition: , . And Piscator makes it mean “victus, cui acquirendo mundus est deditus.” But there can be little doubt that most Commentators are right in explaining the expression to mean, with Beza, “mundan facultates,” “les biens de ce monde;” as E. V., “this world’s good”), and beholdeth ( gives more than the casual sight: it is the standing and looking on as a spectator: so that it ever involves not the eye only, but the mind also, in the sight: it is contemplari , not simply videre . So Chrys. in Joh. Hom. lxxv. 1, vol. viii. p. 405, , . St. John is very fond of the word (reff.), and wherever it occurs, this its meaning may be more or less traced. There is then in this unmerciful man not merely the being aware of, but the deliberate contemplation of the distress of his brother) his brother having need, and shutteth up (by the slight addition of “ up ,” we faintly represent the force of the Greek aor. , as implying that the shutting is then and there done, as the result of the contemplation: not a mere constitutional hardness of heart, but an act of exclusion from sympathy following deliberately on the beholding of his brother’s distress) his bowels (= his heart, the seat of compassion: as so often in the N. T. See reff., and Luk 1:78 , 2Co 7:15 , Phi 1:8 ; Phi 2:1 , Phm 1:7 ; Phm 1:12 ) from him ( is pregnant, as in ch. 1Jn 2:28 , “aversandi notionem habens.” There is no Hebraism: nor is any supply such as wanted. is just as good Greek as , Joh 12:36 al. As Dsterd. remarks, the fact that a man shuts up his heart against his brother, includes in it the fact that that brother is excluded from the heart thus shut up), how (can it be that; as in ch. 1Jn 4:20 , 😉 doth the love of God (i. e. from the very express filling out of the thought in ch. 1Jn 4:20 , “ love to God ;” not God’s love to us. See also ch. 1Jn 2:5 , where we have the same expression and reference to the love of God being in a man. The context indeed here might seem, as the mention of Christ’s love to us has so immediately preceded, to require the other meaning; or at least, that of “the love whereof God hath set us a pattern:” and accordingly both these have been held: the former by Luther, in his second exposition, and Calov., the latter by Socinus and Grotius. But I see not how we can escape the force of the passages above cited) abide in him (Lcke and Dsterd. are disposed to lay a stress on the here, thereby opening a door for the view that the love of God may indeed be in him in some sense, but not as a firm abiding principle; that at all events at the moment when he thus shuts up his bowels of compassion, it is not abiding in him. But this would seem to violate the ideal strictness of the Apostle’s teaching, and the true sense rather to be, “How can we think of such an one as at all possessing the love of God in any proper sense?” giving thus much emphasis to , but not putting it in opposition to , as Lcke does; for it is, in the root, equivalent to it.
Here again, many questions of casuistry have been raised as to the nature and extent of the duty of almsgiving, on which it is impossible to enter here, and for which I must refer my readers as before. The safest answers to them all will be found in the Christian conscience enlightened by the Holy Spirit, guiding the Christian heart warmed by the living presence of Christ)?
Fuente: Henry Alford’s Greek Testament
1Jn 3:17 . Love must be practical. It is easy to “lay down one’s life”: martyrdom is heroic and exhilarating; the difficulty lies in doing the little things, facing day by day the petty sacrifices and self-denials which no one notices and no one applauds. , “the livelihood of the world”; see note on 1Jn 2:16 . , of a moving spectacle; cf. Mat 27:55 . , schliesst : the metaphor is locking the chamber of the heart instead of flinging it wide open and lavishing its treasures. , , viscera , “the inward parts,” viewed by the ancients as the seat of the affections. Cf. Col 3:12 : . . . ., “love for God” (objective genitive), inspired by and answering to the love which God feels (subjective genitive). Cf. note on 1Jn 2:5 .
Fuente: The Expositors Greek Testament by Robertson
whoso = whoever.
good = goods, or living. App-170. Compare Luk 15:12, Luk 15:30.
seeth. App-133.
bowels. Greek. splanchna. See Phm 1:7, Phm 1:12, Phm 1:20.
from. App-104. dwelleth. Same as “abide”, 1Jn 3:6.
Fuente: Companion Bible Notes, Appendices and Graphics
17.] But (by the adversative connexion of 1Jn 3:17 with 1Jn 3:16 the Apostle marks the passage from the greater, which is justly demanded of us, to the lesser, the violation of which is all the more a transgression of the law just prescribed. Dsterd.) whosoever hath the worlds sustenance (, as in ch. 1Jn 2:16, and in reff., for that whereon life is sustained. Grotius quotes the classical proverb, . c. and some others have misunderstood as if it meant excessive wealth: c. even making a gen. of apposition: , . And Piscator makes it mean victus, cui acquirendo mundus est deditus. But there can be little doubt that most Commentators are right in explaining the expression to mean, with Beza, mundan facultates, les biens de ce monde; as E. V., this worlds good), and beholdeth ( gives more than the casual sight: it is the standing and looking on as a spectator: so that it ever involves not the eye only, but the mind also, in the sight: it is contemplari, not simply videre. So Chrys. in Joh. Hom. lxxv. 1, vol. viii. p. 405, , . St. John is very fond of the word (reff.), and wherever it occurs, this its meaning may be more or less traced. There is then in this unmerciful man not merely the being aware of, but the deliberate contemplation of the distress of his brother) his brother having need, and shutteth up (by the slight addition of up, we faintly represent the force of the Greek aor. , as implying that the shutting is then and there done, as the result of the contemplation: not a mere constitutional hardness of heart, but an act of exclusion from sympathy following deliberately on the beholding of his brothers distress) his bowels (= his heart, the seat of compassion: as so often in the N. T. See reff., and Luk 1:78, 2Co 7:15, Php 1:8; Php 2:1, Phm 1:7; Phm 1:12) from him ( is pregnant, as in ch. 1Jn 2:28, aversandi notionem habens. There is no Hebraism: nor is any supply such as wanted. is just as good Greek as , Joh 12:36 al. As Dsterd. remarks, the fact that a man shuts up his heart against his brother, includes in it the fact that that brother is excluded from the heart thus shut up), how (can it be that; as in ch. 1Jn 4:20, 😉 doth the love of God (i. e. from the very express filling out of the thought in ch. 1Jn 4:20, love to God; not Gods love to us. See also ch. 1Jn 2:5, where we have the same expression and reference to the love of God being in a man. The context indeed here might seem, as the mention of Christs love to us has so immediately preceded, to require the other meaning; or at least, that of the love whereof God hath set us a pattern: and accordingly both these have been held: the former by Luther, in his second exposition, and Calov., the latter by Socinus and Grotius. But I see not how we can escape the force of the passages above cited) abide in him (Lcke and Dsterd. are disposed to lay a stress on the here, thereby opening a door for the view that the love of God may indeed be in him in some sense, but not as a firm abiding principle; that at all events at the moment when he thus shuts up his bowels of compassion, it is not abiding in him. But this would seem to violate the ideal strictness of the Apostles teaching, and the true sense rather to be, How can we think of such an one as at all possessing the love of God in any proper sense? giving thus much emphasis to , but not putting it in opposition to , as Lcke does; for it is, in the root, equivalent to it.
Here again, many questions of casuistry have been raised as to the nature and extent of the duty of almsgiving, on which it is impossible to enter here, and for which I must refer my readers as before. The safest answers to them all will be found in the Christian conscience enlightened by the Holy Spirit, guiding the Christian heart warmed by the living presence of Christ)?
Fuente: The Greek Testament
1Jn 3:17. , the substance of the world) An instance of the figure Litotes: in antithesis to lives, 1Jn 3:16.-, shall shut) whether asked for aid, or not asked. The sight of the wretched at once knocks at the hearts of the spectators, or even opens them: then a man freely either closes his bowels of compassion, or opens them more fully. Comp. Deu 15:7.- , his bowels) Together with his bowels a mans substance is also closed or opened.- ) that is, love towards God: ch. 1Jn 4:20.-, abides) He said that he loved God: but he does not now love: 1Jn 3:18.
Fuente: Gnomon of the New Testament
whoso: Deu 15:7-11, Pro 19:17, Isa 58:7-10, Luk 3:11, 2Co 8:9, 2Co 8:14, 2Co 8:15, 2Co 9:5-9, 1Ti 6:17, 1Ti 6:18, Heb 13:16
shutteth: Pro 12:10, *marg. Pro 28:9
how: 1Jo 4:20, 1Jo 5:1
Reciprocal: Gen 43:30 – his bowels Lev 25:35 – then Deu 10:19 – General Deu 24:19 – may bless Deu 26:13 – I have not Rth 2:16 – General 1Ki 3:26 – her bowels 2Ch 28:15 – clothed Job 31:17 – the fatherless Psa 25:6 – thy tender mercies Psa 77:9 – shut up Psa 125:4 – Do good Pro 3:9 – General Pro 14:21 – he that hath Pro 14:31 – but Pro 17:5 – mocketh Pro 19:7 – yet Pro 24:11 – General Ecc 11:3 – the clouds Son 5:4 – my bowels Isa 63:15 – thy bowels Eze 33:31 – for with Mat 6:2 – when Mat 26:11 – ye have Mar 12:31 – Thou Mar 12:44 – all her Luk 1:78 – tender Luk 11:41 – rather Joh 5:42 – that Act 2:45 – parted Rom 12:13 – Distributing 1Co 13:5 – seeketh 1Co 16:1 – the saints 2Co 6:12 – in your 2Co 7:15 – inward affection is 2Co 8:8 – prove 2Co 9:12 – only Gal 2:10 – that Eph 1:15 – love Phi 1:8 – in Col 3:12 – bowels Phm 1:20 – refresh Heb 6:10 – work Jam 1:27 – To visit 1Jo 2:15 – the love 1Jo 4:11 – General
Fuente: The Treasury of Scripture Knowledge
1Jn 3:17. In this verse the apostle gives a simple example (on the negative side) of what it means to be devoted to the interests of others. Bowels is used figuratively because people in old times thought that was the seat of the finer sentiments of the mind. John uses it to mean that when a man closes his sentiments of compassion against such an unfortunate creature as this, he cannot truly claim the love of God.
Fuente: Combined Bible Commentary
Our apostle here draws an argument from the greater to the less, after this manner: “If, says he, we ought to be ready in some cases to part with our lives for the brethren, surely we much more ought to impart and communicate our worldly goods to them in the time of their necessity, and he that refuses so to do, can never think there is any thing of that love in him, which God requires of him towards his children.”
Learn hence, that there certainly dwells no love of God in that man’s heart, who having this world’s goods, stretchest not out his hands to help the necessities of his brother.
Here note, 1. The fountain from which all charitable distributions are to proceed and flow, namely, from the compassion of the heart.
2. That the compassion of the heart must draw forth the help of the hand: He that is a Christian indeed will open both heart and hand to the distressed, and they shall partake of his purse as well as of his pity.
3. It is not said, He that has abundance of this world’s goods, let him of his great superfluity give; but he that hath this world’s goods: that is, in any measure, yea, though he has no more than he works for, yet is he required, Eph 4:28 that worketh with his hands, to give to him that needeth. The world is greatly deceived who thinks charity and almsgiving a duty that only concerns the rich; indeed it concerns them eminently, but not exclusively. And oh! the dreadful account that some rich men have to give, who expend more upon a lust in one day, than they give to the poor in a whole year. But yet, after all, every one that hath this world’s goods, though he has but what he labours and sweats for, yet must he in in proportion to what he has, give to him that needeth.
Note, 4. The object of this our compassion and charity; a brother, a brother in need, and every brother in need; not only such as are cast down, but such as are falling, are the proper objects of our pity and help.
Note, 5. The circumstance of time when we must give, namely, when we see our brother in need. What a vanity is it to leave our alms till after our death, to be beholden to the justice of others for their distribution! Let us see our charity bestowed with our own eyes, and given out with our own hands, when the loins of the poor will bless us, but their prayers will do us no good when we are dead. Whoso seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?
From the whole learn, That when we are in a capacity, and enjoy an opportunity of expressing our charitable benevolence towards our poor and indigent brethren, the omission of it is a certain evidence that there is nothing of the love of God residing in us.
Fuente: Expository Notes with Practical Observations on the New Testament
The Importance of Loving the Brethren
Those who are of the truth will obey Jesus’ words ( Joh 18:37 ). One of His commands was that Christians love one another and, as already noted, the keeping of such verifies one is of God. Doubts may arise, but comfort and reassurance can belong to the one who exhibits the love of God in his life. One’s conscience may not let him rest though he has such assurance, but God is greater than man’s conscience and will truly blot out forgiven sins and remember them no more ( 1Jn 3:19-20 ; Heb 10:16-17 )
The Christian’s conscience should only be hushed by God’s forgiveness. When one has forgiveness through the blood of Christ, he can boldly enter heaven because of its cleansing power ( Heb 10:18-20 ). Specifically, he can boldly approach God in prayer and know He will attend to his needs ( Heb 4:16 ; Joh 16:23-24 ). Of course, John is not talking about self-centered, but obedient prayers ( Jas 4:2-3 ). God is ever listening for the prayers of the righteous to attend to their needs ( 1Jn 3:21-22 ; 1Pe 3:10-12 ). If John had not told his readers something different, they might have said there are two commands in verse 23. Each must believe in Jesus, both his humanity and divinity, as well as obeying Him by loving the brethren. Loving obedience is clearly connected with faith in one great necessary commandment.
Fuente: Gary Hampton Commentary on Selected Books
3:17 {17} But whoso hath this {p} world’s good, and seeth his brother have need, and {q} shutteth up his bowels [of compassion] from him, how dwelleth the love of God in him?
(17) He reasons by comparisons: for if we are bound even to give our life for our neighbours, how much more are we bound to help our brothers’ needs with our goods and substance?
(p) Wherewith this life is sustained.
(q) Opens not his heart to him, nor helps him willingly and cheerfully.
Fuente: Geneva Bible Notes
We may not have the opportunity to save a brother’s life by dying in his place. Nevertheless we can and should do the next best thing, namely, sustaining his life when he has needs. When I give to a brother in need what might keep me alive, I have followed the Lord Jesus’ example of self-sacrificing love.