Giovanni 3:36 Commento

In this chapter we have, I. Christ's discourse with Nicodemus, a Pharisee, concerning the great mysteries of the gospel, in which he here privately instructs him (v. 1-21). II. John Baptist's discourse with his disciples concerning Christ, upon occasion of his coming into the neighbourhood where John was (Joh 3:22-36), in which he fairly and faithfully resigns all his honour and interest to him.

For John was not yet cast into prison. As he afterwards was by Herod, for the sake of Herodias, because he reproved Herod for taking her to be his wife, when she was wife to his brother Philip; see Mat 14:3; and this circumstance shows, that these things were done before that journey of Christ into Galilee, mentioned in Mat 4:12. . John 3:25 joh 3:25 joh 3:25 joh 3:25Then there arose a question,.... A dispute, or controversy, occasioned by the baptism, of John and Christ: between some of John's disciples, and the Jews. The Syriac and Persic versions read, "between one of John's disciples, and a certain Jew"; and Nonnus renders it, "with an Hebrew man"; and so the Alexandrian manuscript; many others read, "with a Jew": the contention between them was about purifying; either about the ceremonial purifications, and ablutions commanded in the law of Moses; or concerning the various washings of persons, and vessels, according to the traditions of the elders, which the Jews in common were very tenacious of; and which they thought were brought into neglect, and contempt, by the baptism of John: and this seems to have been occasioned by the baptism of Christ; which the Jew might improve against the disciple of John, and urge, that since another, besides his master, had set up baptizing, who could tell which was most right and safest to follow? and therefore it would have been much better, if no such rite at all had been used by any, but that the purifications required by the law of Moses, and by their elders, had been strictly and solely attended to.

There was a man of the Pharisees,.... The Syriac version adds, "there"; that is, at Jerusalem; and who was among those that believed in the name of Christ, upon seeing the miracles he did at the feast of the passover, in that place. This man was not a common and ordinary man, but a man of note and eminence, of dignity and figure; and who was of the sect of the Pharisees, which was the strictest sect for religion and holiness, among the Jews; and which, as corrupt as it was, was also the soundest; as having not only a regard to a Messiah, and to all the writings of the Old Testament, but also believed the doctrines of angels and spirits, and the resurrection of the dead, which the Sadducees denied; but yet they were implacable enemies of Christ; and therefore it is the more to be wondered at, that such an one should come to him, and desire a conversation with him: named Nicodemus; frequent mention is made of , "Nicodemon ben Gorion", the brother of Josephus ben Gorion (p), the writer of the Wars and Antiquities of the Jews; and there are some things which make it probable, that he was the same with this Nicodemus; for the Nicodemon the Jews speak so much of, lived in this age; as appears, not only from his being the brother of Josephus, but also from his being contemporary with R. Jochanan ben Zaccai, who lived in this time, and until the destruction of the temple; since these two are said (q) to be together at a feast, made for the circumcision of a child. Moreover, he is represented as very rich, and is said to be one of the three rich men in Jerusalem (r), and who was able to have maintained a city ten years (s); and they speak of his daughter, as exceeding rich: they say, that she had for her dowry a thousand thousand golden denarii, or pence; and that her bed was strewed with (i.e. the furniture of it cost) twelve thousand golden denarii; and that a Tyrian golden denarius was spent upon her every week, for a certain kind of soup (t); and the wise men decreed her four hundred golden denarii, for a box of spices every day (u); and it is elsewhere (w) said, five hundred: and this our Nicodemus was very rich, as appears from his liberality at the funeral of our Lord, Joh 19:39. Moreover, the Nicodemon of the Jews, is said to be a counsellor (x) in Jerusalem; and so was this, as seems evident from Joh 7:32 and it may be further observed (y), that the right name of Nicodemon, was Boni (z); now Boni elsewhere (a), is said to be one of the disciples of Jesus, as Nicodemus was secretly, and perhaps at, and after his death openly, as his associate Joseph of Arimathea was; to which may be added, the extreme poverty that his daughter is by them said to be reduced unto; for they report, that R. Jochanan ben Zaccai saw her gathering barley corns from under the horses' hoofs in Aco (b); or as it is elsewhere said, out of the dung of the beasts of the Arabians; when she asked alms of him, and he inquired of her, what was become of her father's substance. Now to this low estate, the family of our Nicodemus might be reduced, through the persecution of the Christians by the Jews. The name is Greek, as at this time many Greek names were in use among the Jews, and signifies the same as Nicolas; but the Jews give an etymology of it, agreeably to the Hebrew language; and say, that he was so called, because the sun, "shone out for his sake": the occasion and reason of it, they tell us, were this (c); Nicodemon, upon want of water at one of the feasts, agreed with a certain man for twelve wells of water, to be returned on such a day, or pay twelve talents of silver; the day being come, the man demanded the water, or the money; Nicodemon went and prayed, and a plentiful rain fell, and filled the wells with water; but meeting the man, he insisted on it that the day was past, the sun being set, and therefore required the money; Nicodemon went and prayed again, and the sun shone out; and they add, that there are three persons for whom the sun "was prevented", detained, or hindered in its course, (a word nearer his name than the former,) Moses, and Joshua, and Nicodemon ben Gorion; for the two former they produce Scripture, and for the latter tradition: hence it is elsewhere said (d), that as the sun stood still for Joshua, so it stood still for Moses, and for Nicodemon ben Gorion: but to proceed with the account of our Nicodemus, he was a ruler of the Jews; not a civil magistrate; for the civil government was now in the hands of the Romans; but an ecclesiastical ruler; he was a member of the sanhedrim, which consisted of the doctors, or wise men, and priests, Levites, and elders of the people; and so was a dignified person, and as afterwards called, a master in Israel. (p) Ganz Tzemach David, par. 1. fol. 25. 1. Shalshalet Hakabala, fol. 19. 1. (q) Pirke Eliezer, c. 2. & Juchasin, fol. 23. 2. (r) T. Bab. Gittin, fol. 56. 1. (s) Midrash Kohelet, fol. 75. 4. (t) Abot R. Nathan, c. 6. fol. 3. 2. (u) T. Bab. Cetubot, fol. 66. 2. (w) Echa Rabbati, fol. 49. 2. (x) Echa Rabbati, fol. 46. 3. Midrash Kohelet, fol. 75. 1. (y) T. Bab. Taanith, fol. 20. 1. (z) T. Bab. Sanhedrin, fol. 43. 1. (a) Echa Rabbati, fol. 49. 3. (b) T. Bab. Cetubot, fol. 66. 2. (c) T. Bab. Taanith, fol. 20. 1. (d) T. Bab. Avoda Zara, fol. 25. 1.

Do ye, beloved, be careful to be subject to the bishop, and the presbyters and the deacons. For he that is subject to these is obedient to Christ, who has appointed them; but he that is disobedient to these is disobedient to Christ Jesus. And "he that obeyeth not the Son shall not see life, but the wrath of God abideth on him." For he that yields not obedience to his superiors is self-confident, quarrelsome, and proud. But" God," says [the Scripture] "resisteth the proud, but giveth grace to the humble ; " and, "The proud have greatly transgressed." The Lord also says to the priests, "He that heareth you, heareth Me; and he that heareth Me, heareth the Father that sent Me. He that despiseth you, despiseth Me; and he that despiseth Me, despiseth Him that sent Me."

And not merely in works, but also in faith, has God preserved the will of man free and under his own control, saying, "According to thy faith be it unto thee;" thus showing that there is a faith specially belonging to man, since he has an opinion specially his own. And again, "All things are possible to him that believeth;" and, "Go thy way; and as thou hast believed, so be it done unto thee." Now all such expressions demonstrate that man is in his own power with respect to faith. And for this reason, "he that believeth in Him has eternal life while he who believeth not the Son hath not eternal life, but the wrath of God shall remain upon him." In the same manner therefore the Lord, both showing His own goodness, and indicating that man is in his own free will and his own power, said to Jerusalem, "How often have I wished to gather thy children together, as a hen [gathereth] her chickens under her wings, and ye would not! Wherefore your house shall be left unto you desolate."

That it is impossible to attain to God the Father, except by His Son Jesus Christ. In the Gospel: "I am the way, and the truth, and the life: no one cometh to the Father but by me." Also in the same place: "I am the door: by me if any man shall enter in, he shall be saved." Also in the same place: "Many prophets and righteous men have desired to see the things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them." Also in the same place: "He that believeth on the Son hath eternal life: he that is not obedient in word to the Son hath not life; but the wrath of God shall abide upon him." Also Paul to the Ephesians: "And when He had come, He preached peace to you, to those which are afar off, and peace to those which are near, because through Him we both have access in one Spirit unto the Father." Also to the Romans: "For all have sinned, and fail of the glory of God; but they are justified by His gift and grace, through the redemption which is in Christ Jesus." Also in the Epistle of Peter the apostle: "Christ hath died once for our sins, the just for the unjust, that He might present us to God." Also in the same place: "For in this also was it preached to them that are dead, that they might be raised again." Also in the Epistle of John: "Whosoever denieth the Son, the same also hath not the Father. He that confesseth the Son, hath both the Son and the Father."

The wrath that remains on him certainly had its beginning from some offence, in other words, first of all, that he did not believe. When, then, anyone believes, the wrath of God departs and life arrives. To believe, then, in Christ is to gain life, for “He who believes in him is not judged.”

"Is it then enough," saith one, "to believe on the Son, that one may have eternal life?" By no means. And hear Christ Himself declaring this, and saying, "Not every one that saith unto Me, Lord, Lord, shall enter into the kingdom of heaven"; and the blasphemy against the Spirit is enough of itself to cast a man into hell. But why speak I of a portion of doctrine? Though a man believe rightly on the Father, the Son, and the Holy Ghost, yet if he lead not a right life, his faith will avail nothing towards his salvation. Therefore when He saith, "This is life eternal, that they may know Thee the only true God," let us not suppose that the knowledge spoken of is sufficient for our salvation; we need besides this a most exact life and conversation. Since though he has said here, "He that believeth on the Son hath eternal life," and in the same place something even stronger, (for he weaves his discourse not of blessings only, but of their contraries also, speaking thus: "He that believeth not the Son shall not see life, but the wrath of God abideth on him";) yet not even from this do we assert that faith alone is sufficient to salvation. And the directions for living given in many places of the Gospels show this. Therefore he did not say, "This by itself is eternal life," nor, "He that doth but believe on the Son hath eternal life," but by both expressions he declared this, that the thing doth contain life, yet that if a right conversation follow not, there will follow a heavy punishment. And he did not say, "awaiteth him," but, "abideth on him," that is, "shall never remove from him." For that thou mayest not think that the "shall not see life," is a temporary death, but mayest believe that the punishment is continual, he hath put this expression to show that it rests upon him continually.

“Whoever believes in the Son has eternal life.” Why? Because he has done the work of God, seeing that this is the work of God that you should believe in the one whom he has sent. “But whoever does not believe in the Son will not have life, but the wrath of God remains on him”; not “will come upon him” but “remains on him.” He is abandoned, not healed.

Carnal thought does not apprehend what I say: let it defer understanding, and begin by faith; let it hear what follows: "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." He has not said, The wrath of God cometh to him; but, "The wrath of God abideth on him." All that are born mortals have the wrath of God with them. What wrath of God? That wrath which Adam first received. For if the first man sinned, and heard the sentence, "Thou shalt die the death," he became mortal, and we began to be born mortal; and we have been born with the wrath of God. From this stock came the Son, not having sin, and He was clothed with flesh and mortality. If He partook with us of the wrath of God, are we slow to partake with Him the grace of God? He, then, that will not believe the Son, on the same "the wrath of God abideth." What wrath of God? That of which the apostle says, "We also were by nature the children of wrath, even as the rest." All are therefore children of wrath, because coming of the curse of death. Believe on Christ, for thee made mortal, that thou mayest receive Him, the immortal; and when thou shalt have received His immortality, thou shalt no longer be mortal. He lived, thou wast dead; He died that thou shouldst live. He has brought us the grace of God, and has taken away the wrath of God. God has conquered death, lest death should conquer man.

(Tr. xiv. c. 13) Nor does He say, The wrath of God cometh to him, but, abideth on him. For all who are born, are under the wrath of God, which the first Adam incurred. The Son of God came without sin, and was clothed with mortality: He died that thou mightest live. Whosoever then will not believe on the Son, on him abideth the wrath of God, of which the Apostle speaks, We were by nature the children of wrath. (Eph. 2:3)

and he that believeth not the Son shall not see life. Doth then (will haply some one say) the Baptist preach to us another opinion, and corrupt the doctrine of the resurrection, saying that he that believeth shall be quickened, wholly asserting that he that doth not shall not see life? We shall not all, it seems, rise; his word introducing to us this distinction. Whither then will that pass away, that is said absolutely and as it were to all, The dead shall be raised? What is Paul too about, saying, For we must all appear before the judgement seat of Christ, that every one may receive the things done in his body, according to that he hath done, whether it be good or bad? I suppose then that he that is eager after learning ought to be praised, nevertheless most accurate scrutiny must be made in Holy Scripture. For see clearly, I pray you, the distinction between the things said. For of the believer he says that he shall have everlasting life, of the unbeliever, the word hath a different significance. For he does not say that he shall not have life: for he shall be raised by the common law of the resurrection; but he says that he shall not see life, that is, he shall not so much as arrive at the bare sight of the life of the saints, he shall not touch their blessedness, he shall remain untasting of their life passed in bliss. For that is indeed life. But to exist in punishment is bitterer than all death, holding the soul in the body only for the sensation of sufferings. Some such difference in life Paul also brings forward. Hear what he says to those who are dead to evil for Christ's sake, For ye are dead, and your life is hid with Christ in God; when Christ, your life, shall appear, then shall ye also appear with Him in glory. Seest thou how he calls appearing in glory with Christ the life of the saints? But what when the Psalmist too sings to us, saying, What man is he that desireth life, and loveth many days, that he may see good? Keep thy tongue from evil. Shall we not say that herein is signified the life of the saints? but it is, I think, evident to all. For he does not, forsooth, bid some to refrain from evil, that they may obtain the resurrection of the flesh hereafter (for they will rise again even if they do not cease from evil), but he rouses them rather to that life, wherein they may wholly see good days, passing an endless life in bliss and glory.

He that believeth on the Son hath everlasting life. Not simply, nor without examination doth the most wise Baptist testify that to them that believe in Christ is life set forth, as their Reward, but he brings forth to us the proof of it from the very quality so to speak of things. For the Only Begotten is by Nature Life: for in Him we live and move and are. But He is introduced into us of a surety through faith, and dwelleth in us through the Holy Ghost: and the blessed John the Evangelist will testify saying in his epistles Hereby know we that He dwelleth in us, because He hath given us of His Spirit. Christ will therefore quicken them that believe in Him, as being Himself Life by Nature and |199 dwelling in them. But that the Son indwelleth in us by faith, Paul will furnish proof, saying, For this cause I bow my knees unto the Father, of Whom the whole family in heaven and earth is named, that He would grant you according to the riches of His glory, to be strengthened with might by His Spirit; that Christ may dwell in your hearts by faith. Since then through faith Life by Nature entereth into us, how is he not true that saith, He that believeth on the Son hath everlasting Life? that is to say, the Son Himself, nought else than Him being conceived of as Life.

but the wrath of God abideth on him. More openly by means of this which follows did the blessed Baptist show us the aim of what has been said. Let him who loves to search consider carefully the force of the thought. He that believeth not (he saith) on the Son shall not see life, but the wrath of God abideth on him. But if it were possible to understand that the unbeliever should be indeed bereft of the life in the body, he would surely have immediately added, "but death abideth on him." But since he calls it the wrath of God, it is plain that he is contrasting the punishment of the ungodly with the enjoyments of the saints, and that he calls that life, which is the true life in glory with Christ, and the torments of the ungodly, the wrath of God. That punishment is ofttimes called wrath by the Divine Scriptures, I will adduce two witnesses, Paul and John: for the one said to the converted among the Gentiles, And were by nature the children of wrath, even as others; and the other to the Scribes and Pharisees, O generation of vipers, who hath warned you to flee from the wrath to come?

He says that the believer shall have everlasting life, but the word has a different significance for the unbeliever. For he does not say that [the unbeliever] shall not have life since he too shall be raised by the common law of the resurrection. But he says that he shall not see life, that is, he shall not even so much as glimpse the life of the saints, he shall not touch their blessedness, and he shall not taste of their life spent in bliss. For that is indeed life. But to exist in punishment is far more bitter than any death, holding the soul in the body only for the sensation of suffering.

Ezekiel also, and the following prophets, affirm everywhere that He is the Christ, the Lord, the King, the Judge, the Lawgiver, the Angel of the Father, the only-begotten God. Him therefore do we also preach to you, and declare Him to be God the Word, who ministered to His God and Father for the creation of the universe. By believing in Him you shall live, but by disbelieving you shall be punished. For "he that is disobedient to the Son shall not see life, but the wrath of God abideth on him."

We must understand here not a faith in words only, but a faith which is developed in works.

And because all things are in His hand, the life everlasting is too: and therefore it follows, He that believeth on the Son hath everlasting life.

"He who believes in the Son has eternal life" in himself, that is, Christ Himself, who is truly the life (John 14:6); for in Him we live and move (Acts 17:28). For whoever has voluntarily departed from life, how will he have it, when life is Christ? For the apostle Paul also says: when Christ, who is your life, shall appear, then you also, having become dead to evil and unmoved by it, shall appear in glory (Col. 3:4). He did not say "will leave him," but "remains on him," showing that it will never depart from him. Lest you, having heard of death, take it as temporary, he says that it will abide on him, on the one who did not believe, and the punishment will be eternal. With all these words the Baptist leads and urges all his listeners to faith in Christ. For he does not say this without purpose, but instructs both his own disciples and all the rest to no longer envy Christ, but to heed Him as God.

Then when he says, Whoever believes in the Son has eternal life, he shows the fruit of faith. First, he sets forth the reward for faith. Secondly, the penalty for unbelief (v 36b). The reward for faith is beyond our comprehension, because it is eternal life. Hence he says, Whoever believes in the Son has eternal life. And this is shown from what has already been said. For if the Father has given everything he has to the Son, and the Father has eternal life, then he has given to the Son to be eternal life: "Just as the Father possesses life in himself, so he has given it to the Son to have life in himself" (below 5:26): and this belongs to Christ insofar as he is the true and natural Son of God. "That you may be in his true Son, Christ. This is the true God and eternal life" (1 Jn 5:20). Whoever believes in the Son has that toward which he tends, that is, the Son, in whom he believes. But the Son is eternal life; therefore, whoever believes in him has eternal life. As it says below (10:27): "My sheep hear my voice... and I give them eternal life." The penalty for unbelief is unendurable, both as to the punishment of loss and as to the punishment of sense. As to the punishment of loss, because it deprives one of life; hence he says, whoever is unbelieving in the Son will not see life. He does not say, "will not have," but will not see, because eternal life consists in the vision of the true life: "This is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent" (below 17:3): and unbelievers will not have this vision and this knowledge: "Let him not see the brooks of honey" (Jb 4:19), that is, the sweetness of eternal life. And he says, will not see, because to see life itself is the proper reward for faith united with love. The punishment of sense is unendurable because one is severely punished; so he says: the anger of God rests on him. For in the Scriptures anger indicates the pain with which God punishes those who are evil. So when he says, the anger of God, the Father, rests on him, it is the same as saying: They will feel punishment from God the Father. Although the Father "has given all judgment to the Son," as we read below (5:22), the Baptist refers this to the Father in order to lead the Jews to believe in the Son. It is written about this judgment: "It is a terrible thing to fall into the hands of the living God" (Heb 10:31). He says, rests on him, because this punishment will never be absent from the unbelieving, and because all who are born into this mortal life are the objects of God's anger, which was first felt by Adam: "We were by nature," that is, through birth, "children of anger" (Eph 2:3). And we are freed from this anger only by faith in Christ; and so the anger of God rests on those who do not believe in Christ, the Son of God.

The conversation between Nicodemus and our Lord, about the new birth and faith in his testimony, Joh 3:1-15. The love of God, the source of human salvation, Joh 3:16. Who are condemned, and who are approved, Joh 3:17-21. Jesus and his disciples come to Judea, and baptize, Joh 3:22. John baptizes in Aenon, Joh 3:23, Joh 3:24. The disciples of John and the Pharisees dispute about purifying, Joh 3:25. The discourse between John and his disciples about Christ, in which the excellence, perfection, and privileges, of the Christian dispensation are pointed out, Joh 3:26-36.

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 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.

NIGHT INTERVIEW OF NICODEMUS WITH JESUS. (John 3:1-21) Nicodemus--In this member of the Sanhedrim sincerity and timidity are seen struggling together.

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! Next: John Chapter 4