John 3:36

Hath everlasting life - He has already the seed of this life in his soul, having been made a partaker of the grace and spirit of him in whom he has believed. See on John 3:8 ; (note).

He that believeth not - Or, obeyeth not - απειθων : from α , negative, and πειθω , to persuade, or πειθομαι , to obey - the want of the obedience of faith. The person who will not be persuaded, in consequence, does not believe; and, not having believed, he cannot obey.

Shall not see life - Shall never enjoy it: there being no way to the kingdom of God, but through Christ Jesus, Acts 4:12 . And none can expect to enter into this kingdom but those who obey him; for to such only he is the author of eternal salvation, Hebrews 5:9 .

But the wrath of God abideth on him - Οργη , the displeasure of God. I should prefer displeasure to wrath, because the common acceptation of the latter (fury, rage) is not properly applicable here. Perhaps the original word is used in the same sense here as in Romans 2:5 ; Romans 3:5 ; Romans 13:4 , Romans 13:5 ; Ephesians 5:6 ; 1 Thessalonians 1:10 ; 1 Thessalonians 5:9 ; where it evidently means punishment, which is the effect of irritated justice. Taken in this sense, we may consider the phrase as a Hebraism: punishment of God, i.e. the most heavy and awful of all punishments; such as sin deserves, and such as it becomes Divine justice to inflict. And this abideth on him - endures as long as his unbelief and disobedience remain! And how shall these be removed in a hell of fire! Reader! pray God that thou mayest never know what this continuing punishment means!

There are many very important topics brought forward in this chapter; the principal of which have been already illustrated in the notes: the subject in the 29th verse is of great consequence, and requires some farther explanation.

The friend of the bridegroom is the person called among the Jews שושבי shoshabin ; and παρανυμφος , paranymph , among the Greeks. Several matters are found in the Jewish writings relative to these, which may serve to throw light, not only on the discourse of John, but also on other passages of Scripture.

1. There were generally two shoshabinim ; one for the bride, another for the bridegroom: though in many instances we find the shoshabin of the bride only mentioned.

These officers were chosen out of the most intimate and particular friends of the parties: - a brother might be shoshabin or paranymph to his brother.

Though it is probable that such persons were not always found in ordinary weddings, yet they were never absent from the marriages of kings, princes, and persons of distinction.

The Jews believe that this was an ordinance appointed by God; and that he himself was shoshabin to Adam. But in Bereshith Rabba it is said, that God took the cup of blessing and blessed the first pair; and that Michael and Gabriel were shoshabins to Adam.

So important was this office esteemed among them, that it wag reckoned one of the indispensable works of charity: much depending on the proper discharge of it, as we shall afterwards find.

Those who were engaged in this office, were excused, for the time, from some of the severer duties of religion, because they had so much to do about the new-married pair, especially during the seven days of the marriage feast.

These shoshabinan had a threefold office to fulfill, viz. before, at, and after the marriage: of each of these in order.

I. Before the marriage: it was the business of the shoshabin: -