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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.
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: -
To procure a husband for the virgin, to guard her, and to bear testimony to her corporeal and mental endowments; and it was upon this testimony of this friend that the bridegroom chose his bride.
He was the internuncio between her and her spouse elect; carrying all messages from her to him, and from him to her: for before marriage young women were very strictly guarded at home with their parents or friends.
II. At the wedding: it was the business of the shoshabin, if necessary: -
To vindicate the character of the bride.
To sleep in an apartment contiguous to the new-married pair, to prevent the bride from receiving injury.
It was his office to see that neither the bride nor bridegroom should be imposed on by each other; and therefore it was his business to examine and exhibit the tokens of the bride's purity, according to the law, Deuteronomy 22:13-21. Of their office, in this case, the rabbins thus speak: Olim in Judea paranymphi perscrutati sunt locum (lectum) sponsi et sponsae - ad scrutandum et officiose observandum ea, quae sponsi illa nocte fecerint: ne scilicet alter alteri dolo damnum inferat: ne sponsus sanguinem virginitatis agnoscat, illum celet aut tollat: et ne sponsa pannum sanguine tinctum secum inferat.
When they found that their friend had got a pure and chaste virgin, they exulted greatly; as their own character and the happiness of their friend, were at stake. To this the Baptist alludes, John 3:29, This my joy is fulfilled.
They distributed gifts to the new-married couple, which, on their marriage, were repaid either by their friend, or by his father. The same thing is done at what are called the biddings, at marriages in Wales, to the present day.
They continued with the bride and bridegroom the seven days of the marriage, and contributed variously to the festivity and hilarity of the occasion.
III. After marriage.
The shoshabin was considered the patron and advocate of the wife, and in some sort her guardian, to which the apostle alludes, 2 Corinthians 11:2. He was generally called in to compose any differences which might happen between her and her husband, and reconcile them when they had been at variance.
They appear to have had the keeping of the marriage contract, which in certain cases they tore; when they had reason to suspect infidelity on the part of the woman, by which the marriage was dissolved; and thus the suspected person was prevented from suffering capitally. Schoettgen produces a case like this from R. Bechai, in legem, fol. 114. "A king visited foreign parts, and left his queen with her maids: they raised an evil report on her, and the king purposed to put her to death. The shoshabin hearing of it, tore the matrimonial contract, that he might have it to say, the marriage is dissolved. The king, having investigated the case, found the queen innocent: she was immediately reconciled to her husband, and the shoshabin was directed to write another contract."
Schoettgen very modestly hazards a conjecture, that, if the husband had either abandoned or divorced his wife, the shoshabin took her, and acted to her as a brother-in-law; which is probable from the place to which he refers, Judges 14:20; : But Samson's wife was given to his companion, whom he had used as his friend: or, as both the Syriac and the Targum have it, she was given, שושביניה shoshebeeneyah, to his paranymph; which is agreeable to the Alexandrian copy of the Septuagint, Και συνῳκησεν ἡ γυνη Σαμψων τῳ Νυμφαγωγῳ αυτου, ὁς ην ἑταιρος αυτου . And Samson's wife dwelt (or cohabited) with his paranymph, who had been his companion. The same reading is found in the Complutensian Polyglott.
From the preceding particulars, collated with the speech of John in John 3:29, and with the words of St. Paul, 2 Corinthians 11:2, it is plain that Christ is represented as the Bridegroom: the Church, or his genuine disciples, the Bride: the ministers of the Gospel, the שושבינים Shoshbeenim, whose great and important duty it is to present to the bridegroom a pure, uncontaminated virgin, i.e. a Church without spot, or wrinkle, or any such thing, Ephesians 5:27, alluding evidently to the office of the paranymph, on whom the bridegroom depended to procure him, for wife, a chaste and pure virgin. Hence that saying of St. Paul, who considered himself the paranymph to Jesus Christ: I am jealous over you with godly jealousy: for I have espoused you to one husband, that I may present you as a chaste virgin to Christ, 2 Corinthians 11:2.
From all these particulars, we see that the office of the shoshabin, or paranymph, was a very important one among the Jews; and that, to it, some interesting references are made in the New Testament, the force and true meaning of which passages cannot be discerned without considering the character and office of the Jewish paranymph. See several good observations on this in Lightfoot's notes on John 2:1, and Schoettgen, on John 3:29.
As the Christian Church was now to take place of the Jewish, and the latter was about to be cast off because it was polluted, John, by using the simile of the bride, bridegroom, and paranymph, or friend of the bridegroom, points out, as it were prophetically, of what kind the Christian Church must be: it must be as holy and pure as an uncontaminated virgin, because it is to be the bride or spouse of our Lord Jesus Christ: and God honors the Baptist by making him the paranymph; and indeed his whole preaching and baptism were excellently calculated to produce this great effect, as be strongly proclaimed the necessity of a total reformation of heart and manners, among all classes of the people. See the notes on Matthew 3:8-12; (note), and on Luke 3:10-14; (note). He heard the bridegroom's voice - he faithfully communicated what he had received from heaven, John 3:27, and he rejoiced exceedingly to find that he had got a people prepared for the Lord. The success of John's preaching greatly contributed to the success of that of Christ and his disciples. For this purpose he was endued with power from on high, and chosen to be the paranymph of the heavenly bridegroom.
Albert Barnes
Notes on the Whole Bible
Hath everlasting life - Has or is in possession of that which is a recovery from spiritual death, and which will result in eternal life in heaven. Piety here is the same that it will be there, except that it will be expanded, matured, purified, made more glorious. It is here life begun the first breathings and pantings of the soul for immortality; yet it is life, though at first feeble and faint, which is eternal in its nature, and which shall be matured in the full and perfect bliss of heaven. The Christian here has a foretaste of the world of glory, and enjoys the same kind of felicity, though not the same degree, that he will there.
Shall not see life - Shall neither enjoy true life or happiness here nor in the world to come. Shall never enter heaven.
The wrath of God - The anger of God for sin. His opposition to sin, and its terrible effects in this world and the next.
Abideth on him - This implies that he is “now” under the wrath of God, or under condemnation. It implies, also, that it will continue to remain on him. It will “abide” or “dwell” there as its appropriate habitation. As there is no way of escaping the wrath of God but by the Lord Jesus Christ, so those who will not believe must go to eternity “as they are,” and bear alone and unpitied all that God may choose to inflict as the expression of “his” sense of sin. Such is the miserable condition of the sinner! Yet thousands choose to remain in this state, and to encounter alone all that is terrible in the wrath of Almighty God, rather than come to Jesus, who has borne their sins in his own body on the tree, and who is willing to bless them with the peace, and purity, and joy of immortal life.
Matthew Henry
Concise Bible Commentary
John was fully satisfied with the place and work assigned him; but Jesus came on a more important work. He also knew that Jesus would increase in honour and influence, for of his government and peace there would be no end, while he himself would be less followed. John knew that Jesus came from heaven as the Son of God, while he was a sinful, mortal man, who could only speak about the more plain subjects of religion. The words of Jesus were the words of God; he had the Spirit, not by measure, as the prophets, but in all fulness. Everlasting life could only be had by faith in Him, and might be thus obtained; whereas all those, who believe not in the Son of God, cannot partake of salvation, but the wrath of God for ever rests upon them.
SDA Bible Commentary (limited)
Volume 1-7
36. He that believeth. Literally, “he that keeps on believing.” To be once “in grace” is not sufficient; a man must remain “in grace” if he would enter the kingdom. A man’s standing before the Father is determined by his attitude toward the Son. See on chs.1:12; 3:15, 16.
Believeth not.Gr.apeitheÅÂ, literally, “to be disobedient,” as in 1 Peter 2:7, 8. However, apeitheÅÂ refers to a rebellious state of the mind and the will rather than to overt acts of disobedience. Compare Eph. 5:6, where the noun form of the same word is translated “disobedience.” The state of mind determines the course of the life. Compare John 3:18.
Not see life. That is, not participate in eternal life (see v.16; see on v.3). A man cannot reject Christ and expect to gain eternal life directly from the Father.
The wrath of God. See on Rom. 1:18. For the same word translated “anger” and used of Christ see on Mark 3:5. “The wrath of God” is directed against all sin. God has provided a way by which men may escape from the clutches of sin, but if they refuse to be separated from it, they will inevitably share its fate and be obliterated with it.
For a time the Baptist's influence over the nation had been greater than that of its rulers, priests, or princes. If he had announced himself as the Messiah, and raised a revolt against Rome, priests and people would have flocked to his standard. Every consideration that appeals to the ambition of the world's conquerors Satan had stood ready to urge upon John the Baptist. But with the evidence before him of his power, he had steadfastly refused the splendid bribe. The attention which was fixed upon him he had directed to Another.DA 178.1
“A man can receive nothing,” he said, “except it be given him from heaven. Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before Him. He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him; rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled. He must increase, but I must decrease.” [John 3:27-30.]GW 56.1
Looking in faith to the Redeemer, John had risen to the height of self-abnegation. He sought not to attract men to himself, but to lift their thoughts higher and still higher, until they should rest upon the Lamb of God. He himself had been only a voice, a cry in the wilderness. Now with joy he accepted silence and obscurity, that the eyes of all might be turned to the Light of life.GW 56.2
Those who are true to their calling as messengers of God, will not seek honor for themselves. Love for self will be swallowed up in love for Christ. They will recognize that it is their work to proclaim, as did John the Baptist, “Behold the Lamb of God, which taketh away the sin of the world.” [John 1:29.]GW 56.3
Ellen G. White
Testimonies for the Church, vol. 5, 224
John the Baptist was pronounced by our Saviour the greatest of prophets. Yet what a contrast between the language of this man of God and that of many who profess to be ministers of the cross. When asked if he was the Christ, John declares himself unworthy even to unloose his Master's sandals. When his disciples came with the complaint that the attention of the people was turned to the new Teacher, John reminded them that he himself had claimed to be only the forerunner of the Promised One. To Christ, as the bridegroom, belongs the first place in the affections of His people. “The friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled. He must increase, but I must decrease. He that cometh from above is above all.” “He that hath received His testimony hath set to his seal that God is true.”5T 224.1
It is such workers that are needed in the cause of God today. The self-sufficient, the envious and jealous, the critical and faultfinding, can well be spared from His sacred work. They should not be tolerated in the ministry, even though they may apparently have accomplished some good. God is not straitened for men or means. He calls for workers who are true and faithful, pure and holy; for those who have felt their need of the atoning blood of Christ and the sanctifying grace of His Spirit.5T 224.2
My brethren, God is grieved with your envying and jealousies, your bitterness and dissension. In all these things you are yielding obedience to Satan and not to Christ. When we see men firm in principle, fearless in duty, zealous in the cause of God, yet humble and lowly, gentle and tender, patient toward all, ready to forgive, manifesting love for souls for whom Christ died, we do not need to inquire: Are they Christians? They give unmistakable evidence that they have been with Jesus and learned of Him. When men reveal the opposite traits, when they are proud, vain, frivolous, worldly-minded, avaricious, unkind, censorious, we need not be told with whom they are associating, who is their most intimate friend. They may not believe in witchcraft; but, notwithstanding this, they are holding communion with an evil spirit.5T 224.3
Ellen G. White
Testimonies for the Church, vol. 8, 333-4
In order to give such a message as John gave, we must have a spiritual experience like his. The same work must be wrought in us. We must behold God, and in beholding Him lose sight of self.8T 333.1
John had by nature the faults and weaknesses common to humanity; but the touch of divine love had transformed him. When, after Christ's ministry began, the disciples of John came to him with the complaint that all men were following the new Teacher, John showed how clearly he understood his relation to the Messiah, and how gladly he welcomed the One for whom he had prepared the way.8T 333.2
“A man can receive nothing,” he said, “except it be given him from heaven. Ye yourselves bear me witness, that I said, I am not the Christ, but that I am sent before Him. He that hath the bride is the bridegroom: but the friend of the bridegroom, which standeth and heareth him, rejoiceth greatly because of the bridegroom's voice: this my joy therefore is fulfilled. He must increase, but I must decrease.” John 3:27-30.8T 333.3
