Click
here to show/hide instructions.
Instructions on how to use the page:
The commentary for the selected verse is is displayed below.
All commentary was produced against the King James, so the same verse from that translation may appear as well. Hovering your mouse over a commentary's scripture reference attempts to show those verses.
Use the browser's back button to return to the previous page.
Or you can also select a feature from the Just Verses menu appearing at the top of the page.
Selected Verse: John 3:36 - King James
Verse |
Translation |
Text |
Joh 3:36 |
King James |
He that believeth on the Son hath everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him. |
Summary Of Commentaries Associated With The Selected Verse
A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882] |
hath everlasting life--already has it. (See on Joh 3:18 and Joh 5:24).
shall not see life--The contrast here is striking: The one has already a life that will endure for ever--the other not only has it not now, but shall never have it--never see it.
abideth on him--It was on Him before, and not being removed in the only possible way, by "believing on the Son," it necessarily remaineth on him! Note.--How flatly does this contradict the teaching of many in our day, that there neither was, nor is, anything in God against sinners which needed to be removed by Christ, but only in men against God! |
Notes on the Bible, by Albert Barnes, [1834] |
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. |
Vincent's Word Studies, by Marvin R. Vincent [1886] |
He that believeth not (ὁ ἀπειθῶν)
More correctly, as Rev., obeyeth not. Disbelief is regarded in its active manifestation, disobedience. The verb πείθω means to persuade, to cause belief, to induce one to do something by persuading, and so runs into the meaning of to obey, properly as the result of persuasion. See on Act 5:29. Compare Pe1 4:17; Rom 2:8; Rom 11:30, Rom 11:31. Obedience, however, includes faith. Compare Rom 1:5, the obedience of faith.
Shall not see (οὐκ ὄψεται)
Compare the future tense with the present "hath eternal life," and the simple life with the fully developed idea eternal life. He who believes is within the circle of the life of God, which is essentially eternal. His life "is hid with Christ in God." Life eternal is to know the only true God, and Jesus Christ whom He hath sent. Hence, to such an one, eternal life is not merely something future. It is a present possession. He hath it. The unbelieving and disobedient, instead of having eternal life, shall not have life: shall not even see it (compare see the kingdom of God, Joh 3:3). He shall have no perception of life simply considered, much less of eternal life, the full and complex development of life.
The wrath of God (ὀργὴ τοῦ Θεοῦ)
Both ὀργὴ and θυμός are used in the New Testament for wrath or anger, and without any commonly observed distinction. Ὁργη denotes a deeper and more permanent sentiment; a settled habit of mind; while θυμός is a more turbulent, but temporary agitation. Both words are used in the phrase wrath of God, which commonly denotes a distinct manifestation of God's judgment (Rom 1:18; Rom 3:5; Rom 9:22; Rom 12:19). Ὁργὴ (not θυμός) also appears in the phrase the wrath to come (Mat 3:7; Luk 3:7; Th1 2:16, etc.). Compare wrath of the Lamb (Rev 6:16).
Abideth (μένει)
The present tense. As the believer hath life, so the unbeliever hath wrath abiding on him. He lives continually in an economy which is alienated from God, and which, in itself, must be habitually the subject of God's displeasure and indignation. |
Explanatory Notes on the Whole Bible, by John Wesley [1754-65] |
He that believeth on the Son hath everlasting life - He hath it already. For he loves God. And love is the essence of heaven. He that obeyeth not - A consequence of not believing. |
Adam Clarke Commentary on the Whole Bible - Published 1810-1826 |
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 Joh 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, Act 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, Heb 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 Rom 2:5; Rom 3:5; Rom 13:4, Rom 13:5; Eph 5:6; Th1 1:10; Th1 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.
2. 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.
3. 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.
4. 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.
5. 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.
6. 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: -
1. 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.
2. 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: -
1. To vindicate the character of the bride.
2. To sleep in an apartment contiguous to the new-married pair, to prevent the bride from receiving injury.
3. 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, Deu 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.
4. 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, Joh 3:29, This my joy is fulfilled.
5. 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.
6. 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.
1. The shoshabin was considered the patron and advocate of the wife, and in some sort her guardian, to which the apostle alludes, Co2 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.
2. 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."
3. 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, Jdg 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 Joh 3:29, and with the words of St. Paul, Co2 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, Eph 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, Co2 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 Joh 2:1, and Schoettgen, on Joh 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 Mat 3:8-12 (note), and on Luk 3:10-14 (note). He heard the bridegroom's voice - he faithfully communicated what he had received from heaven, Joh 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. |
24 Verily, verily, I say unto you, He that heareth my word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life.
18 He that believeth on him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God.
16 And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb:
16 Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost.
7 Then said he to the multitude that came forth to be baptized of him, O generation of vipers, who hath warned you to flee from the wrath to come?
7 But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come?
19 Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord.
22 What if God, willing to shew his wrath, and to make his power known, endured with much longsuffering the vessels of wrath fitted to destruction:
5 But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man)
18 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness;
3 Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.
5 By whom we have received grace and apostleship, for obedience to the faith among all nations, for his name:
31 Even so have these also now not believed, that through your mercy they also may obtain mercy.
30 For as ye in times past have not believed God, yet have now obtained mercy through their unbelief:
8 But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,
17 For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God?
29 Then Peter and the other apostles answered and said, We ought to obey God rather than men.
27 John answered and said, A man can receive nothing, except it be given him from heaven.
10 And the people asked him, saying, What shall we do then?
11 He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise.
12 Then came also publicans to be baptized, and said unto him, Master, what shall we do?
13 And he said unto them, Exact no more than that which is appointed you.
14 And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages.
8 Bring forth therefore fruits meet for repentance:
9 And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham.
10 And now also the axe is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire.
11 I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire:
12 Whose fan is in his hand, and he will throughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire.
29 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.
1 And the third day there was a marriage in Cana of Galilee; and the mother of Jesus was there:
2 For 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.
27 That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish.
2 For 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.
29 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.
20 But Samson's wife was given to his companion, whom he had used as his friend.
2 For 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.
29 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.
13 If any man take a wife, and go in unto her, and hate her,
14 And give occasions of speech against her, and bring up an evil name upon her, and say, I took this woman, and when I came to her, I found her not a maid:
15 Then shall the father of the damsel, and her mother, take and bring forth the tokens of the damsel's virginity unto the elders of the city in the gate:
16 And the damsel's father shall say unto the elders, I gave my daughter unto this man to wife, and he hateth her;
17 And, lo, he hath given occasions of speech against her, saying, I found not thy daughter a maid; and yet these are the tokens of my daughter's virginity. And they shall spread the cloth before the elders of the city.
18 And the elders of that city shall take that man and chastise him;
19 And they shall amerce him in an hundred shekels of silver, and give them unto the father of the damsel, because he hath brought up an evil name upon a virgin of Israel: and she shall be his wife; he may not put her away all his days.
20 But if this thing be true, and the tokens of virginity be not found for the damsel:
21 Then they shall bring out the damsel to the door of her father's house, and the men of her city shall stone her with stones that she die: because she hath wrought folly in Israel, to play the whore in her father's house: so shalt thou put evil away from among you.
9 For God hath not appointed us to wrath, but to obtain salvation by our Lord Jesus Christ,
10 And to wait for his Son from heaven, whom he raised from the dead, even Jesus, which delivered us from the wrath to come.
6 Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience.
5 Wherefore ye must needs be subject, not only for wrath, but also for conscience sake.
4 For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil.
5 But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man)
5 But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;
9 And being made perfect, he became the author of eternal salvation unto all them that obey him;
12 Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved.
8 The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit.