1 John 3:17

KJV

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?

KJV (with Strong's)

But {G1161} whoso {G3739}{G302} hath {G2192} this world's {G2889} good {G979}, and {G2532} seeth {G2334} his {G846} brother {G80} have {G2192} need {G5532}, and {G2532} shutteth up {G2808} his {G846} bowels {G4698} of compassion from {G575} him {G846}, how {G4459} dwelleth {G3306} the love {G26} of God {G2316} in {G1722} him {G846}?

Complete Jewish Bible

If someone has worldly possessions and sees his brother in need, yet closes his heart against him, how can he be loving God?

Berean Standard Bible

If anyone with earthly possessions sees his brother in need, but withholds his compassion from him, how can the love of God abide in him?

American Standard Version

But whoso hath the world’s goods, and beholdeth his brother in need, and shutteth up his compassion from him, how doth the love of God abide in him?

Commentary

### SUMMARY
First John 3:17 serves as a piercing examination of the authenticity of Christian love, challenging believers to move beyond mere profession to tangible, sacrificial action. Following the profound declaration that Christ laid down His life as the ultimate expression of divine love, John immediately brings this high standard to the practical realm of material possessions. The verse confronts those who possess ample resources, witness a fellow believer in genuine need, yet withhold compassion and practical assistance, asking how the very love of God can truly reside within such a heart. It underscores that true spiritual life, animated by God's indwelling love, inevitably manifests in empathetic generosity and practical care for others, especially within the family of faith.

### CONTEXT
* **Literary Context:** This verse stands in immediate and stark contrast to the preceding verse, [1 John 3:16](/1_john/3-16 "1 John 3:16 - The Ultimate Example of Love"). There, John declares, "Hereby perceive we the love of God, because he laid down his life for us: and we ought to lay down our lives for the brethren." Having established the ultimate, self-sacrificial standard of divine love exemplified by Christ's death, John swiftly brings this lofty principle down to the most practical and mundane level: material possessions. The rhetorical question of verse 17 functions as a direct application and test case for the principle articulated in verse 16. If love demands laying down one's life, how much more does it demand sharing one's "world's good" when a brother is in "need"? This immediate juxtaposition highlights John's consistent emphasis throughout his epistle on the inseparability of genuine faith, love for God, and practical love for one's fellow believers, acting as a bridge from the theological ideal to ethical imperative.
* **Historical & Cultural Context:** In the Greco-Roman world, while acts of patronage and public philanthropy existed, they were often motivated by a desire for social status or reciprocal benefit. Jewish tradition, however, emphasized charity (tzedakah) as a righteous act and a communal obligation, rooted in the Law and prophetic teachings. Early Christian communities, as depicted in [Acts 2:44-45](/acts/2-44-45 "Acts 2:44-45 - The Early Church's Communal Sharing") and [Acts 4:32-35](/acts/4-32-35 "Acts 4:32-35 - Unity and Generosity in the Early Church"), developed a distinctive ethos of radical sharing and mutual care, driven by the Spirit and the example of Christ. The phrase "shutteth up his bowels [of compassion]" would have resonated deeply. In ancient thought, the "bowels" (splánchnon) were considered the seat of deep emotions, particularly pity, tenderness, and compassion. To "shut up" these organs implied a deliberate suppression of natural human empathy and a hardening of the heart, a concept understood as morally reprehensible within both Jewish and early Christian ethics. John's challenge is therefore not merely about material aid but about the very disposition of the heart, reflecting a community where genuine need was to be met by genuine love.
* **Key Themes:** The central theme of [1 John](/1_john/1 "The First Epistle of John") is the nature of true Christian fellowship and the marks of genuine faith. This verse contributes significantly to the theme of **Practical Love vs. Professed Love**, arguing that authentic love for God is inextricably linked to tangible love for one's neighbor. John consistently contrasts empty claims of faith or love with the necessity of demonstrating that love through concrete actions, echoing the sentiment found in [James 2:14-17](/james/2-14-17 "James 2:14-17 - Faith Without Works Is Dead"). It also highlights the theme of **Compassion and Generosity**, emphasizing that a lack of practical help when one has the means indicates a fundamental absence of God's love within. Furthermore, the rhetorical question "how dwelleth the love of God in him?" directly addresses the theme of **The Indwelling of God's Love**. John posits that if the divine, self-giving love (agápē) truly resides within a person, it will naturally overflow into outward-focused, benevolent actions, especially towards fellow believers, thus serving as a vital diagnostic for spiritual authenticity.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Good (Greek, _bíos'_):** While the KJV translates this as "good," the Greek word _bíos_ (G979) specifically refers to one's livelihood, means of life, or material possessions and wealth. It denotes the tangible resources necessary for living, emphasizing that John is speaking about concrete, material wealth rather than abstract concepts. The verse is concerned with the practical sharing of one's actual means of subsistence.
* **Shutteth up (Greek, _kleíō'_):** The verb _kleíō_ (G2808) means "to close" or "to shut (up)," literally or figuratively. In this context, it vividly describes a deliberate act of withholding or suppressing. When combined with "bowels of compassion," it paints a picture of someone consciously closing off their natural human empathy and refusing to allow it to translate into action, implying a wilful hardening of the heart against a brother's need.
* **Bowels (Greek, _splánchnon'_):** The term _splánchnon_ (G4698) literally refers to the intestines or inner organs (such as the heart, liver, and lungs). In ancient thought, these organs were considered the seat of deep emotions, particularly pity, tenderness, and compassion. To "shut up one's bowels" is a powerful idiom for suppressing or withholding deep empathy and practical care. It signifies a profound lack of inner feeling and a refusal to act on behalf of another's suffering, indicating an absence of genuine, heartfelt concern.
* **Love (Greek, _agápē'_):** The word _agápē_ (G26) denotes a distinctively Christian love, characterized by self-sacrificial, benevolent, and unconditional affection. It is a love that seeks the highest good of the other, often expressed through action rather than mere emotion. John's question implies that if this divine, active, and giving love truly "dwells" (G3306, _ménō_) within a person, it cannot remain inert in the face of need; it must manifest in practical generosity.

#### Verse Breakdown
* **"But whoso hath this world's good":** This opening clause identifies the subject of John's challenge: a person who possesses material wealth or the means of livelihood. The "world's good" (τὸν βίον τοῦ κόσμου) refers to tangible resources and possessions, setting the stage for a practical ethical dilemma rather than a purely theological one. It implies a person with the capacity to help.
* **"and seeth his brother have need":** This clause introduces the critical element of awareness and observation. The individual not only possesses resources but also perceives, with their own eyes (_theōréō_, G2334), a fellow believer ("his brother") in a state of genuine destitution or lack (_chreía_, G5532). This highlights the responsibility that comes with awareness; ignorance is not an excuse when the need is visible.
* **"and shutteth up his bowels [of compassion] from him":** This is the crucial action (or inaction) that John condemns. The vivid imagery of "shutting up" one's "bowels of compassion" signifies a deliberate, internal refusal to feel empathy and, consequently, to act charitably. It describes a hardened heart that suppresses natural human pity in the face of suffering, withholding both emotional and practical aid from a fellow member of the Christian community.
* **"how dwelleth the love of God in him?":** This is a powerful rhetorical question, the climax of the verse. It is not an inquiry seeking information but a forceful assertion that the love of God cannot truly reside in a person who acts in such an uncompassionate manner. The implication is that a lack of practical, self-giving love towards a needy brother demonstrates a fundamental absence or severe deficiency of divine love within the individual, directly challenging the authenticity of their spiritual claim.

#### Literary Devices
First John 3:17 is rich in literary devices that amplify its powerful message. The most prominent is the **Rhetorical Question** ("how dwelleth the love of God in him?"). This question is not meant to be answered literally but to provoke deep introspection and highlight the glaring contradiction between professed divine love and a lack of practical compassion. It functions as a strong condemnation, implying that it is impossible for God's love to genuinely reside in one who withholds aid. **Metonymy** is powerfully employed in the phrase "shutteth up his bowels [of compassion]." "Bowels" (splánchnon) literally refers to internal organs, but by metonymy, it stands for the deep emotions of pity, tenderness, and compassion that were believed to originate there. This vivid imagery makes the act of withholding compassion visceral and repugnant. Furthermore, the verse employs **Contrast**, setting the ultimate sacrificial love of Christ (implied from the preceding verse) against the selfish withholding of "this world's good." This stark contrast underscores the ethical inconsistency and spiritual hypocrisy of those who claim to know God's love but fail to emulate its practical expression.

### THEOLOGICAL AND THEMATIC CONNECTIONS
First John 3:17 profoundly articulates the inseparable link between our love for God and our love for our fellow human beings, particularly those within the Christian family. It asserts that genuine divine love (agápē), if truly indwelling a believer, cannot remain an abstract sentiment but must find tangible expression in acts of compassion and generosity. This practical demonstration of love is not merely an ethical obligation but a diagnostic test of one's spiritual authenticity. If a person possesses material resources yet deliberately closes their heart to a brother or sister in genuine need, John questions the very presence of God's love within them. This highlights a core New Testament truth: our vertical relationship with God is validated and made visible through our horizontal relationships with others. The verse underscores that God's love is inherently active, self-giving, and responsive to need, and therefore, those who claim to be His children must reflect this same character.

* [James 2:15-16](/james/2-15-16 "James 2:15-16 - Faith Without Works Is Dead")
* [Matthew 25:40](/matthew/25-40 "Matthew 25:40 - Serving Christ by Serving Others")
* [Luke 3:11](/luke/3-11 "Luke 3:11 - John the Baptist's Call to Share")

### REFLECTION AND APPLICATION
First John 3:17 remains a timeless and challenging call to radical, practical love for every believer. It compels us to move beyond mere sentimentality or theological assent to a tangible demonstration of compassion. This verse forces us to honestly examine our hearts and our wallets: when we encounter a brother or sister in genuine need, do we truly feel their plight, or do we rationalize inaction, perhaps by thinking it's someone else's responsibility or that our resources are solely for our own comfort? The "bowels of compassion" are meant to be open, not shut. This verse demands that we cultivate an attentive spirit, actively seeking out needs within our community and responding with generosity, recognizing that our material possessions are not merely for personal consumption but are resources entrusted to us by God to be stewarded for His kingdom and the welfare of His people. Our willingness to share what we have, even if it feels like a sacrifice, becomes a powerful testament to the reality of God's transformative love dwelling within us, making our faith visible and credible to a watching world.

#### Questions for Reflection
* **In what specific ways do I tend to "shut up my bowels of compassion" when confronted with the needs of others, particularly within my spiritual community?**
* **How does my current use of "this world's good" reflect or contradict the indwelling love of God as described in this verse?**
* **What practical steps can I take this week to intentionally "see" and respond to a brother or sister in need, demonstrating God's love through my actions?**

### FAQ
**Does "this world's good" only refer to money, or does it include other resources?**

Answer: While "this world's good" (Greek: _bíos_) certainly includes financial resources and material possessions, its broader meaning of "livelihood" or "means of life" suggests it encompasses anything that sustains life or provides for well-being. This can extend to time, skills, knowledge, connections, and even emotional support. The core principle is about sharing whatever resources God has entrusted to us to meet the genuine needs of others. The emphasis is on tangible provision, not just good intentions. The early church, for instance, shared not just money but also homes and food, as seen in [Acts 4:32](/acts/4-32 "Acts 4:32 - The Early Church's Unity and Sharing").

**What does it mean for "the love of God" to "dwell" in someone?**

Answer: For "the love of God" (agápē) to "dwell" (Greek: _ménō_) in someone means that this divine, self-sacrificial, and benevolent love is not merely an external concept or an occasional feeling, but an abiding, active presence within the believer's heart and life. It signifies that God's very nature of love has taken root and is actively shaping their character, motivations, and actions. It implies a transformative work of the Holy Spirit, enabling the believer to love with God's kind of love. John emphasizes that this indwelling love, by its very nature, cannot be inactive or indifferent in the face of suffering; it must express itself in practical compassion, just as God's love expressed itself supremely in Christ's actions on our behalf ([Romans 5:8](/romans/5-8 "Romans 5:8 - God Demonstrates His Love")).

### CHRIST-CENTERED FULFILLMENT
First John 3:17 finds its ultimate fulfillment and perfect example in the person and work of Jesus Christ. The verse immediately follows John's declaration that "Hereby perceive we the love of God, because he laid down his life for us" ([1 John 3:16](/1_john/3-16 "1 John 3:16 - The Ultimate Example of Love")). Jesus, who possessed all the "world's good" as the Creator and Lord of the universe ([John 1:3](/john/1-3 "John 1:3 - All Things Made Through Him")), did not "shut up his bowels of compassion" when He saw humanity's desperate need for salvation. Instead, He emptied Himself, taking the form of a servant ([Philippians 2:7](/philippians/2-7 "Philippians 2:7 - Christ's Humility")), becoming poor for our sakes so that through His poverty we might become rich ([2 Corinthians 8:9](/2_corinthians/8-9 "2 Corinthians 8:9 - Christ's Example of Generosity")). His entire earthly ministry was characterized by seeing need—healing the sick, feeding the hungry, comforting the sorrowful, and ultimately, giving His life as a ransom for many ([Mark 10:45](/mark/10-45 "Mark 10:45 - The Son of Man Came to Serve")). The cross is the supreme demonstration that the love of God truly "dwelt" in Him, manifesting in the ultimate act of self-giving. Therefore, for the love of God to dwell in us, it must compel us to emulate Christ's compassionate, self-sacrificial generosity, reflecting His very character to a world in need.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Hebrews 13:16

But to do good and to communicate forget not: for with such sacrifices God is well pleased.

Deuteronomy 15:7

If there be among you a poor man of one of thy brethren within any of thy gates in thy land which the LORD thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother:

Deuteronomy 15:11

For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land.

Isaiah 58:7

[Is it] not to deal thy bread to the hungry, and that thou bring the poor that are cast out to thy house? when thou seest the naked, that thou cover him; and that thou hide not thyself from thine own flesh?

Isaiah 58:10

And [if] thou draw out thy soul to the hungry, and satisfy the afflicted soul; then shall thy light rise in obscurity, and thy darkness [be] as the noonday:

1 John 4:20

If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?

Proverbs 19:17

¶ He that hath pity upon the poor lendeth unto the LORD; and that which he hath given will he pay him again.