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17. ὃς δ ̓ ἂν ἔχη. The phrase is as wide in its sweep as πᾶς ὁ ἔχων: comp. 1Jn 2:5. The δέ is full of meaning. ‘Not many of us are ever called upon to die for others: but smaller sacrifices are often demanded of us; and what if we fail to respond?’ Si nondum es idoneus mori pro fratre, jam idoneus esto dare de tuis facultatibus fratri (Bede). τὸν βίον τ. κόσμου is to be rendered, as in R.V., the world’s goods: βίος, as in 1Jn 2:16 (see note), signifies ‘means of life, subsistence,’ including all resources of wealth and ability. Τὸν βίον τ. κ., therefore, means all that supports and enriches the life of this world (1Jn 2:15) in contrast to ζωὴ αἰώνιος (1Jn 3:15).
θεωρῇ τ. ἀδ. αὐτ. χρείαν ἔχοντα. Beholdeth his brother having need. He not only sees him (ἰδεῖν), but looks at him and considers him (θεωρεῖν). It is a word of which the contemplative Apostle is very fond (Joh 2:23; Joh 7:3; Joh 12:45; Joh 14:19; Joh 16:16; &c.), and outside the Gospels and Acts it is found only in S. John’s writings and Heb 7:4. It is a pity to spoil the simple irony of the original by weakening χρείαν ἔχοντα into ‘in need’ (R.V.). So also Luther; siehet seinen Bruder darben. This misses the contrast between ἔχῃ τ. βίον and χρείαν ἔχοντα. The one has as his possession wealth, the other has as his possession-need. The New Vulgate has necessitatem habere, which is far better than necesse habere, as in 1Jn 2:27 : the Old Vulgate has necesse habere in both places. Cyprian has desiderantem here twice.
κλείσῃ τ. σπλάγχνα αὐτ. ἀπ ̓ αὐτ. 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. Comp. οὐκ ἀποστρέψεις τὴν καρδίαν σου οὐδὲ μὴ συσφίγξεις τὴν χεῖρά σου ἀπὸ τοῦ ἀδελφοῦ σου (Deu 15:7).
πῶς. For the abrupt argumentative interrogation comp. πῶς τοῖς ἐμοῖς. ῥήμασιν πιστεύσετε; (Joh 5:47). See also 1Co 14:7; 1Co 14:9; 1Co 14:16; 1Co 15:12. The order of the Greek is worth keeping, as in R.V., how doth the love of God abide in him? For μένειν ἐν, ‘to have a home in,’ see on 1Jn 2:24. For ἡ ἀγάπη τ. Θ., which again means man’s love to God, see on 1Jn 2:5. The idea that God is the source of that love which man feels towards Him may be included here. The question here (πῶς) is equivalent to the statement in 1Jn 4:20 (οὐ), that to love God and hate one’s brother is morally impossible.