[3:17] 1 tn Here βίος (bios) refers to one’s means of subsistence – material goods or property (BDAG 177 s.v. 2).
[3:17] 2 tn See note on the phrase “fellow Christian” in 2:9.
[3:17] 3 tn Here a subjective genitive, indicating God’s love for us – the love which comes from God – appears more likely because of the parallelism with “eternal life” (ζωὴν αἰώνιον, zwhn aiwnion) in 3:15, which also comes from God.
[3:17] 4 sn Once again the verb μένω (menw) is used of a spiritual reality (in this case the love of God) which does or does not reside in a person. Although the author uses the indefinite relative whoever (Grk ὃς δ᾿ ἄν, Jos d’ an), it is clear that he has the opponents in view here. This is the only specific moral fault he ever charges the opponents with in the entire letter. It is also clear that the author sees it as impossible that such a person, who refuses to offer help in his brother’s time of need (and thus ‘hates’ his brother rather than ‘loving’ him, cf. 3:15) can have any of the love which comes from God residing in him. This person, from the author’s dualistic ‘either/or’ perspective, cannot be a believer. The semantic force of the deliberative rhetorical question, “How can the love of God reside in such a person?”, is therefore a declarative statement about the spiritual condition of the opponents: “The love of God cannot possibly reside in such a person.”
[3:17] 5 sn How can the love of God reside in such a person? is a rhetorical question which clearly anticipates a negative answer: The love of God cannot reside in such a person.
